ஆங்கில நூல்கள்

ZAKAAH

ஜகாத் ஆங்கிலம்

In the light of Qur an and Sunnah

Author: Maulavi: P. Zainul Abidheen (PJ)

Translated By: Brother: A. Mohammed Ghani

 Preface of the Publisher

The issue of whether to pay Zakaah for the goods (or wealth) for which Zakaah has previously been paid is going on for several years.

Thowheed Jamaath affirms that Zakaah is not due on goods (or wealth) for which Zakaah has previously been paid. But, due to lack of presenting written evidence in front of people, it paved way for some to preach (?) this in wrong sense.

Some criticize that we totally neglect paying Zakaah. And some others preach that we insist people to pay Zakaahonly once during their lifetime.

Hence, what is the stand on paying Zakaah for goods for which Zakaah has previously been paid? And what is the stand of Thowheed Jamaath?

Since a long time, people requested us to present in written form, our stand on the evidences and arguments of people who insist in paying Zakaah for goods (or wealth) for which Zakaah has previously been paid.

We publish this book as a means of satisfying their request.

This book is not intended to explain the obligation - Zakaah entirely. Rather, it only focuses in detail, a single issue:  Should Zakaah be paid for goods (or wealth) for which Zakaah has previously been paid?

We request the readers not to be biased and be impartial to understand the truth.

We also extend our sincere thanks to P. Zainul Abidheen (a. PJ), S.S.U. Saifullah Haja, M.S. Sulaiman, S. Kaleel Rasool, P. Anwer Basha, P.M. Muhammad Ali Rahmani,      S.A. Basheer Ahamed Umari, Yousuf Faizi, S. Rahmathullah, Fakir Muhammad Althafi, A. Syed Ibrahim, M.M. Saifullah and S.M. Abbas.

Nabeela Publication

 Preface of English Translator

Since English is a universal language, understood by majority of the population, I decided to translate Thowheed articles (originally published by Thowheed Jamaath in Tamil), Alhamdhulillah! Insha Allah, this would also serve as a shield against the fake criticism of people in contrary belief.

The main intention behind such effort is to spread the message of Islam in its purest form, Insha Allah.

Most importantly the concept of following only Quran and Hadhees itself is corrupted by people insisting to follow Salafs (Predecessors). And such corruption is extremely dangerous.

As per strong Islamic belief, Wahi or the Divine Guidance from Allah Subahana thala itself is self sufficient and complete. Hence, selecting such third way is clear Bid ah and would mean as if Allah s divine guidance has flaws. This is as a result of comparing Word of Allah to Human words. As a Muslim, we are bound not to compare Allah s word with that of Human words. Of course, only Allah knows the best!

(A. Mohammed Ghani)

Introduction

Should Zakaah be paid for Wealth on which Zakaah has previously been paid?

Majority of the Islamic Scholars proclaim that Zakaah is required annually on all accumulated wealth above the nisaab on which a year has passed.

For instance, if a Muslim has a wealth of about Rs. 100,000, he is obliged to pay 2.5% of it as Zakaah. In the Consecutive year, 2.5% of the remaining 97500 is directed. This is the practice of Majority of the Scholars.

In this affair, we differ.

If one owns Rs. 100, 000; Rs.25, 00 of this should be paid as Zakaah. After this, Zakaah is not obligatory on this wealth (for which Zakaah is previously paid). Zakaah should be paid only for the excess amount obtained apart from this sum of money.

For example, if one acquires another sum of Rs. 100,000 (apart wealth on which Zakaah has previously been paid), it is sufficient if Zakaah is paid on the additional sum acquired, for which it is obligatory. Our decision is that Zakaah is not required for wealth on which Zakaah has previously been paid.

Similarly only 2.5 Souverign (2.5%) of the Zakaah is obligatory for 100 Souverign of Gold. An additional acquirement of 50 Souverign would mandate Zakaah of 1.25 Souverign (2.5% of 50 Souverign and not of 147.5 Souverign). Zakaah is not applicable for 97.5 Souverign for which Zakaah is already been paid.

Awaiting the completion of one year to mandate Zakaah is not required. 2.5% Zakaah is obligatory on the leftover wealth (excluding monthly expenses), if one obtains Rs. 100,000 every month.

Zakaah becomes obligatory on possession of minimum 11 Souverigns of Gold or its equivalent; the threshold for Zakaah becoming mandatory.

(Few Scholars emphasize that 624 Grams of Silver or its equivalent is the threshold for Zakaah becoming obligatory. We are in the process of analyzing this.)

Similarly, if one earns daily, he should give Zakaah on the leftovers of the day. If one s income is monthly, it should be done at the end of the month and similarly for yearly income.

What is the motive of this Decision?

There are few Hadhees stating Zakaah be paid for wealth on which Zakaah has previously been paid. There are also few Hadhees indicating Zakaah every year for which Zakaah has previously been paid.

It would be a fair decision, if these Narrations are Authentic. But, all these Narrations are Un-Authenticated. They are either fabricated or are Da eef.

The detail discussion includes these Narrations and defines the aspect in which they are Da eef. There are evidences for:

The state in which Zakaah is Obligatory.

How much to be given out.

Whom all it should be given.

But, there are no acceptable proofs for paying Zakaah for goods for which Zakaah is previously paid. When there is no acceptable Evidence, how do we interpret the Obligation of Zakaah?

In General, if some Duties are ordained without time-bound, it refers to do once.

Everything from Spiritual Worship to Worldly Trade is interpreted in similar manner, which is the right way of interpreting too. In case of Salah, there is direct command to pray 5 times daily. Hence we understand that performing Salah, 5 times a day, day after day is obligatory.

If in Quran or Sunnah, it is only commanded  to perform Salah  and when there are no indications on the frequency, it would not be interpreted as 5 times a day; neither would it be interpreted as once in month nor year. At the same time if this kind of interpretation is made, would give rise to questions something like  based on which proof was this inferred?

In case of Fasting (Sawm), there are obvious commands to fast throughout the month of Ramadhan. Ramadhan being the name of a specific month and which iterates again and again year after year; simplifies our decision making that fasting is to be performed every year, year after year.

But in case if in Quran and Sunnah it is commanded only  to fast  without specifying day or month, how will this be inferred?

It will be inferred as only  Once in lifetime . There would be no contrary questions for this inference.

Unlike this, if it is concluded to fast Weekly or Monthly or one month in a year, or one week in a year, obvious questions on the  time limit  set would arise; which would leave us unvoiced.

Hajj can be considered as a relevant example:

The Book of Pilgrimage (Kitab Al-Hajj)

Muslim:: Book 7 : Hadith 3095

Abu Huraira (Allah be pleased with him) reported: Allah's Messenger (May peace be upon him) addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of Allah, (is it to be performed) every year? He (the Holy Prophet) kept quiet, and he repeated (these words) thrice, whereupon Allah's Messenger (May peace be upon him) said: If I were to say  Yes,  it would become obligatory (for you to perform it every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were destroyed because of excessive questioning, and their opposition to their apostles. So when I command you to do anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it.

When, Allah s Apostle (Peace Be Upon Him) specified the obligation of Hajj, a Companion questioned him  is it every year?  thereupon Allah s Apostle, expressed Anger: explained that once in lifetime.

The Companion questioned this because Hajj month iterates year after year, and people gather every year. Even then, Allah s Apostle (Peace Be Upon Him) clarified that it should not be inferred like that.

We understand that if something is commanded without setting Time Limit, it should be performed only once.

Suppose A is commanded to  give Rs. 1000 to B . Both of them, A and B would understand  to give it only once

With respect to the command cited above, if B asks A for Rs.1000 every year, will A give? Definitely he won t.

Command on Zakaah is also on the same ground.

People in contrary principle frequently questions us to show  Proof for giving Zakaah only once .

If the meaning of a word is evident, is it intellectual to ask for evidence? They hesitate to understand this.

Assume that A tells B that I will give you Rs. 1000 and as per that A gives Rs 1000 as well. B comes back again next year and asks A Rs 1000, thereupon A say that I have given. What would A consider B if he questions something like  you never refuted giving every year and what is the evidence?

A would question back  Didn t you understand the Generic statement and not specifying  every year  is the proof?

Commanding Zakaah on Wealth is a Generic Statement: should it be given:

Every second?

Every minute?

Every hour?

Every day?

Every week?

Every month?

Once in two months?

Once in three months?

Once in six months?

Every year?

Once in 5 years?

This gives rise to Thousands of meanings/interpretations. Whoever concludes it as  Every year  from these Thousands of interpretations should present proofs in support of this claim.

Quoting without setting any Time limit itself is sufficient evidence for us.

Another illustration can be cited to prove that when time limit is not set, it refers to  only once .

Distribution of Water

Bukhari :: Book 3 :: Volume 40 :: Hadith 545

Narrated Abu Huraira:

Allah s Apostle (Peace Be Upon Him) said,  No bloodmoney will be charged if somebody dies in a mine or in a well or is killed by an animal; and if somebody finds a treasure in his land he has to give one-fifth of it to the Government.

Will it be interpreted as Person, hunted treasure should pay 20% year after year? or once?

Virtues and Merits of the Prophet (pbuh) and his Companions

Bukhari :: Book 4 :: Volume 56 :: Hadith 713

Narrated Ibn Abbas:

The delegates of 'Abd-ul-Qais came to Allah s Apostle (Peace Be Upon Him) and said,  O Allah's Apostle! We are from the tribe of Rabi'a and the infidels of Mudar tribe stand between us and you, so that we cannot come to you except in the Sacred Months. Therefore we would like you to give us some instructions which we may follow and convey to our people staying behind us.  The Prophet said,  I order you to observe four things and forbid you (to do) four things: (I order you) to believe in Allah testifying that None has the right to be worshipped except Allah; to offer the prayer perfectly; to pay the Zakaah; and to give one-fifth of the war booty to Allah. And I forbid you to use Ad-Dubba, Al-Hantam, An-Naqir and Al-Muzaffat.  (These are names of utensils in which alcoholic drinks were served.)

Good Manners and Form (Al-Adab)

Bukhari :: Book 8 :: Volume 73 :: Hadith 195

Narrated Ibn 'Abbas:

When the delegation of 'Abdul Qais came to the Prophet, he said,  Welcome, O the delegation who have come! Neither will you have disgrace, nor will you regret.  They said,  O Allah's Apostle! We are a group from the tribe of Ar-Rabi'a, and between you and us there is the tribe of Mudar and we cannot come to you except in the sacred months. So please order us to do something good (religious deeds) so that we may enter Paradise by doing that, and also that we may order our people who are behind us (whom we have left behind at home) to follow it.  He said,  Four and four:  offer prayers perfectly, pay the Zakaah, (obligatory charity), fast the month of Ramadan, and give one-fifth of the war booty (in Allah's cause), and do not drink in (containers called) Ad-Duba,' Al-Hantam, An-Naqir and Al-Muzaffat.

 Accepting Information Given by a Truthful Person

Bukhari :: Book 9 :: Volume 91 :: Hadith 371

Narrated Ibn Abbas:

When the delegate of 'Abd Al-Qais came to Allah's Apostle, he said,  Who are the delegate?  They said,  The delegate are from the tribe of Rabi'a.  The Prophet said,  Welcome, O the delegate, and welcome! O people! Neither you will have any disgrace nor will you regret.  They said,  O Allah's Apostle! Between you and us there are the infidels of the tribe of Mudar, so please order us to do something good (religious deeds) that by acting on them we may enter Paradise, and that we may inform (our people) whom we have left behind, about it.  They also asked (the Prophet) about drinks. He forbade them from four things and ordered them to do four things. He ordered them to believe in Allah, and asked them,  Do you know what is meant by belief in Allah?  They said,  Allah and His Apostle know best.  He said, ''To testify that none has the right to be worshipped except Allah, the One, Who has no partners with Him, and that Muhammad is Allah's Apostle; and to offer prayers perfectly and to pay Zakaah.  (the narrator thinks that fasting in Ramadan is included),  and to give one-fifth of the war booty (to the state). Then he forbade four (drinking utensils): Ad-Duba', Al-Hantam, Al-Mazaffat and An-Naqir, or probably, Al-Muqaiyar. And then the Prophet said,  Remember all these things by heart and preach it to those whom you have left behind.

Oneness, Uniqueness of Allah (Tawheed)

Bukhari:: Book 9:: Volume 93 :: Hadith 645

Narrated Ibn 'Abbas:

The delegates of 'Abdul Qais came to Allah s Apostle (Peace Be Upon Him) and said,  The pagans of the tribe of Mudar intervene between you and us therefore we cannot come to you except in the Holy months. So please order us to do something good (Religious deeds) by which we may enter Paradise (by acting on them) and we may inform our people whom we have left behind to observe it.  The Prophet said,  I order you to do four things and forbid you from four things: I order you to believe in Allah. Do you know what is meant by belief in Allah? It is to testify that none has the right to be worshipped except Allah, to offer prayers perfectly, to give Zakaah, and to give Al-Khumus (one-fifth of the war booty) (in Allah's Cause). And I forbid you four things, (i.e., Do not drink alcoholic drinks) Ad-Dubba, An-Naqir, (pitched water skins), Az-Zuruf, Al-Muzaffat and Al--Hantam (names of utensils used for the preparation of alcoholic drinks).

(See Hadith No. 50, Vol. 1)

Does this imply to give 20% of war booty year after year? Or 20% of booty acquired while facing another war?

Hence, if one fails to prove that Paying Zakaah is obligatory year after year, it would by default be proved that Zakaah is obligatory only once on a Wealth.

This is the important proof we place front.

To strengthen this claim, we also provide some supporting information.

People in contrary belief; deviate from the topic by not answering our fundamental claims and by answering (?)Few questions raised in our supporting information.

Even for an instance, if it is assumed (?) that they prove our supporting information wrong, they still cannot establish their decision unless they answer our primary claims.

Hence, they should answer the supporting evidences, and most importantly, should undoubtedly prove Zakaah is obligatory on Goods for which Zakaah has previously been paid.

1.1 Zakaah is only intended for purifying Wealth

In Islam, the intention of Paying Zakaah is clearly specified. This intention further strengthens our claim.

حدثنا عثمان بن أبي شيبة حدثنا يحيى بن يعلى المحاربي حدثنا أبي حدثنا غيلان عن جعفر بن إياس  أبو وحشية عن مجاهد عن ابن عباس قال لما نزلت هذه الآية والذين يكنزون الذهب والفضة قال كبر ذلك على المسلمين فقال عمر رضي الله عنه أنا أفرج عنكم فانطلق فقال يا نبي الله إنه كبر على أصحابك هذه الآية فقال رسول الله صلى الله عليه وسلم إن الله لم يفرض الزكاة إلا ليطيب ما بقي من أموالكم وإنما فرض المواريث لتكون لمن بعدكم فكبر عمر ثم قال له ألا أخبرك بخير ما يكنز المرء المرأة الصالحة إذا نظر إليها سرته وإذا أمرها أطاعته وإذا غاب عنها حفظته

Zakaah (Kitab Al-Zakaah)

Dawud:: Book 9: Hadith 1660

Narrated Abdullah Ibn Abbas:

When this verse was revealed:  And those who hoard gold and silver,  the Muslims were grieved about it. Umar said: I shall dispel your care. He, therefore, went and said: Prophet of Allah, your Companions were grieved by this verse. The Apostle of Allah (Peace Be Upon Him) said: Allah has made Zakaah obligatory simply to purify your remaining property, and He made inheritances obligatory that they might come to those who survive you. Umar then said: Allah is most great. He then said to him: Let me inform you about the best a man hoards; it is a virtuous woman who pleases him when he looks at her, obeys him when he gives her a command, and guards his interests when he is away from her.

This observation of Allah s Apostle (Peace Be Upon Him) that Zakaah is not obligatory but for purifying the excess wealth therefore remain; as a strong proof in support of our decision.

People in contrary principle published a book that none of the Authentic Narrations remain in support of  Zakaah intended only for Purifying wealth

But, the above cited Narration falsifies their claim.

If the intention of Zakaah is only to purify wealth, it becomes obvious that there is no need to pay Zakaah for the wealth for which Zakaah has been previously paid.

After finding this Hadhees in support of our decision, people in contrary principle tries to reject this by claiming that the narrator chain of this Hadhees is broken.

The Narrator chain is as follows:

1. Author Abu Dawud.
2. Utman bin Abeeshiba.
3. Yahya.
4. Yaqla.
5. Kylon.
6. Jaffer bin Iyas.
7. Mujahid.
8. Ibn Abbas (May Allah be pleased with them).
9.  Umar (May Allah be pleased with them).
10. Allah s Apostle.

In this row, the Narrators report from the predecessors.

It is said in this list that Kylon (5) reports from Jaffer bin Iyas (6). They claim that since both of them have never met, this is  Munkadhi  and should be rejected.

For such claim, they should point out the reason. Instead, they show Imam Albani s claim as evidence.

When denial with no reason of Great Scholars, well versed in Science of Hadhees like Ibnu Hajar, Thahabi, Ibnu Mayeen, Yahya bin Syed are not accepted, they claim this Narration as Broken with the misconception that research work of Nasirudheen Albani, who belongs to our Era, is free from error.

It is been observed that people follow blindly when Nasirudheen Albani s say is positive on a particular matter. But, there are proofs that Albani have told an Authentic Narration Da eef, Da eef Narration Authentic, and which is not present in Narration as being present. Though Albani is an Excellent Scholar, being a Human, he is also prone to errors. It is to be noted that there is no Scholar of Hadhees Science exclusive of these deficiencies.

The claim of Albani that this Hadhees is broken is based on this:

Jaffer Bin Iyas.

Utman bin Kathan.

Kylon.

This Hadhees is documented in Hakim with this Narrator chain.

In this Narration, Uthman exists between Jaffer and Kylon. Since he is missing in the narration documented in Abu Dawud, Albani says that this Hadhees is Broken.

But, since Uthman bin Katthan existing in Narration of Hakim is Feeble, this Hadhees cannot be accepted.

It is meaningless research to decide upon the existence of a person in a Da eef  narration would falsify an Authentic Narration if he is left out in the narrator s chain of an authentic narration.

Actually, when asked if Kylon could have met Jaffer, the answer would be  possible  because Kylon s demise took place in Hijri 132 and that of Jaffer bin Iyas is Hijri 126.

غيلان بن جامع  بن أشعث المحاربي أبو عبد الله الكوفي قاضيها ثقة من السادسة مات سنة اثنتين وثلاثين م د س ق    (تقريب التهذيب ج: 1 ص: 443)

Thahdheebuth Thahdheeb 1/443

جعفر بن إياس  أبو بشر بن أبي وحشية بفتح الواو وسكون المهملة وكسر المعجمة وتثقيل التحتانية ... مات سنة خمس وقيل ست وعشرين ع تقريب التهذيب ج: 1 ص: 139  

Thahdheebuth Thahdheeb 1/139

There is only 6 year gap between their demise. This is relatively much more sufficient period for them to have met each other.

Moreover, Jaffer bin Iyas belongs to Basra and Kylon to Kufa. There is no surprise in people from adjacent cities to have met.

We all agree that the Narrations documented in Saheeh Muslim is Authenticated. Imam Muslim, in his preface quotes that when both the narrators are Reliable, and when both have existed in same Era, and when conditions prevailed for both of them to have met; it is sufficient for us to assume that one of them have perceived from the other. Imam Muslim have documented the Narrations in Saheeh Muslim based on this criterion. Scholars of Hadhees Science have also accepted this. Hence, Kylon hearing from Jaffer cannot be rejected.

Neither there is a basis nor Proof for both of them not having met. This is a wrong decision of Albani which is not accepted by anyone. They justify this stand of falsifying an Authentic Narration with a Da eef Narration.

Some more Narrations strengthens that Zakaah is for purifying Wealth.

1.1.1 What is the Apprehension involved?

 حَدَّثَنَا أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ حَدَّثَنَا أَبِي عَنْ يُونُسَ عَنْ ابْنِ شِهَابٍ عَنْ خَالِدِ بْنِ أَسْلَمَ قَالَ خَرَجْنَا مَعَ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَقَالَ أَعْرَابِيٌّ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ قَالَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا مَنْ كَنَزَهَا فَلَمْ يُؤَدِّ زَكَاتَهَا فَوَيْلٌ لَهُ إِنَّمَا كَانَ هَذَا قَبْلَ أَنْ تُنْزَلَ الزَّكَاةُ فَلَمَّا أُنْزِلَتْ جَعَلَهَا اللَّهُ طُهْرًا لِلْأَمْوَالِ رواه البخاري  

Bukhari Chapter: 4

Narrated Khalid Bin Aslam

We went outside with Abdullah Bin Umar (May Allah be pleased with them), then a Villager asked to clarify the verse  whoever hoards gold and silver from spending in Allah s Cause   Ibn Umar (May Allah be pleased with them) replied  whoever hoards them from paying Zakaah will be losers . And that  this warning was applicable before legislation of Zakaah. When Zakaah was made a duty, Allah made it serve as purification of money.  The proof that even Companions believed that the Narration of Abu Dawud where-in it states that Zakaah is to purify Wealth further strengthens the above cited Hadhees.

When we say this, some pretend not to have understood and raise a concern as to how the statements of Companions be taken as Islamic Evidence. They deviate by not understanding the difference between showing something as evidence and showing something to strengthen a claim.

We didn t show Companions  statements as Evidence. We quote the Allah s Apostle s observation Narrated in Abu Dawud as Evidence and highlight Ibn Umar s statement as additional-supportive evidence. But, we are ignorant over the apprehension involved in People considering Companion s guidance as third Evidence neglecting this third evidence.

1.1.2 Impurity of People or Wealth?

We are aware that Zakaah is forbidden for the Family member s of Allah s Apostle.

While Forbidding Zakaah for himself and his family members, Allah s Apostle (Peace Be Upon Him) explained the reason behind, documented in Saheeh Muslim:

He mentioned it as  Impurities . Some use this Hadhees to claim that Zakaah will purify only People and not Wealth. But, a deep insight would turn this against their claim.

People s impurity doesn t mean the residue from their body. Allah s Apostle (Peace Be Upon Him) cited the phrase  People s Impurities  because when Wealth (for which Zakaah has previously been paid) is Pure, then the expelled wealth (as Zakaah) becomes impure and hence is referring to Impurities of Human race. This further strengthens that intention of Zakaah is to purify goods.

The Book of Zakaah (Kitab Al-Zakaah)

Muslim :: Book 5 : Hadith 2348

Rabi'a b. Harith b. 'Abd al-Muttalib and Abbas b. 'Abd al-Muttalib said to Abd al-Muttalib b. Rabi'a and Fadl b. Ibn Abbas: Go to the Messenger of Allah (may peace be upon him), and the rest of the Hadith is the same (but with this addition):  'Ali spread his cloak and then lay down on it and said: I am the father of Hasan, and I am the chief. By Allah, I would not move from my place till your sons come back to you with the reply to that for which you sent them to the Messenger of Allah (may peace be upon him). And he then also said: Verily these sadaqat are the impurities of people, and they are not permissible for Muhammad (Peace Be Upon Him), and for the family of Muhammad. And he also said: The Messenger of Allah (may peace be upon him) also said to me: Call Mahmiya b. Jaz', and he was person from Banu Asad. and the Messenger of Allah (may peace be upon him) had appointed him as a collector of khums.

1.1.3 Will it purify People?

Others try to conceal the view that Zakaah purifies goods by quoting the Narrations conveying the view that Zakaahpurifies people.

خُذۡ مِنۡ أَمۡوَٲلِهِمۡ صَدَقَةً۬ تُطَهِّرُهُمۡ وَتُزَكِّيہِم بِہَا وَصَلِّ عَلَيۡهِمۡ إِنَّ صَلَوٰتَكَ سَكَنٌ۬ لَّهُمۡ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Surah: 9.At-Taubah Verse: 103

Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.

When Zakaah purifies People, does it deduce not to purify wealth?

When you say Needle is used to Stitch new clothes, does it mean that it cannot be used to stitch torn clothes?

We say that Zakaah purifies People, and also purifies Goods.

1.1.4 Why is Zakaah Obligatory for Inherited Assert?

People raise a marvelous (?) question that when Zakaah is for purifying Goods, why does it become obligatory for the inherited property also?

We all are aware that Zakaah is forbidden, impure for Allah s Apostle.

One of the Companions got a thing, an impurity as Zakaah and gifted it to Allah s Apostle. Allah s Apostle (Peace Be Upon Him) referred it as  this is Charity for you, a gift for me

Obligatory Charity Tax (Zakaah)

Bukhari :: Book 2 :: Volume 24 :: Hadith 570

Narrated Al-Aswad:

'Aisha intended to buy Barira (a slave-girl) in order to manumit her and her masters intended to put the condition that her Al-wala would be for them. 'Aisha mentioned that to the Prophet who said to her,  Buy her, as the  Wala  is for the manumitted.  Once some meat was presented to the Prophet and 'Aisha said to him,  This (meat) was given in charity to Barira.  He said,  It is an object of charity for Barira but a gift for us.

Obligatory Charity Tax (Zakaah)

Bukhari :: Book 2 :: Volume 24 :: Hadith 572

Narrated Anas:

Some meat was presented to the Prophet (Peace Be Upon Him) and it had been given to Barira (the freed slave-girl of Aisha) in charity. He said,  This meat is a thing of charity for Barira but it is a gift for us.

Obligatory Charity Tax (Zakaah)

Bukhari :: Book 2 :: Volume 24 :: Hadith 571

Narrated Um 'Atiyya Al-Ansariya :

The Prophet went to 'Aisha and asked her whether she had something (to eat). She replied that she had nothing except the mutton (piece) which Nusaiba (Um 'Atiyya) had sent to us (Buraira) in charity.  The Prophet said,  It has reached its place and now it is not a thing of charity but a gift for us.

Gifts

Bukhari :: Book 3 :: Volume 47 :: Hadith 752

Narrated 'Aisha:

I intended to buy Buraira but her masters stipulated that her Wala should be for them. When the Prophet was told about it, he said to me,  Buy and manumit her, as the Wala' is for the liberator.  Once Buraira was given some meat, and the Prophet asked,  What is this?  I said,  It has been given to Buraira in charity.  He said,  It is sadaqa for her but a gift for us.  Buraira was given the option (to stay with her husband or to part with him). AbdurRahman (a sub-narrator) wondered,  Was her husband a slave or a free man?  Shu'ba (another sub-narrator) said,  I asked 'Abdur-Rahman whether her husband was a slave or a free man. He replied that he did not know whether he was a slave or a free man.

Gifts

Bukhari :: Book 3 :: Volume 47 :: Hadith 751

Narrated Anas bin Malik:

Some meat was brought to the Prophet and it was said that the meat had been given in charity to Buraira. He said,  It was Sadaqa for Buraira but a gift for us.

Laws of Inheritance (Al-Faraa'id)

Bukhari :: Book 8 :: Volume 80 :: Hadith 743

Narrated 'Aisha:

I bought Barira (a female slave). The Prophet said (to me),  Buy her as the Wala' is for the manumitted.  Once she was given a sheep (in charity). The Prophet said,  It (the sheep) is a charitable gift for her (Barira) and a gift for us.  Al-Hakam said,  Barira's husband was a free man.  Ibn 'Abbas said, 'When I saw him, he was a slave.

The impurity from one Person changed from the impure state when moved to the other; similarly when one gets a Good from another, He should purify it for his account.

They might even ask Allah s Apostle (Peace Be Upon Him)  How impure good is purified?

Another thing is to be clarified here. We present this only as supporting information. Even if Zakaah doesn t intend to purify goods, there will be no consequence to our fundamental argument.

Few others question whether Jisya is mentioned as yearly (iteratively year after year)? And why do we take it as yearly.

This question is a result of ignorance over our Stance. If Allah s Apostle (Peace Be Upon Him) never mentioned yearly (iteratively year after year) for Jisya, we would have taken the similar stance (as that of Zakaah).

We wouldn t take up a decision based on the formerly determined fact.

2.0 Unacceptable Evidences

People in contrary principle lay forward few Evidences in support of their claim. These evidences are Da eef in nature.

Of those, few instances, apart from being Da eef , do not serve the purpose of supporting their claim.

Few other narrations, apart from being Da eef , devastate other fundamentals of Islam.

Let s browse through all those Evidences one by one.

2.1 Orphans  Wealth

عَنْ عَمْرو بْنِ شُعَيْبٍ عَنْ سَعِيدٍ بْنِ الْمُسَيَّبِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ قَالَ: اِبْتَغُوا بِأَمْوالِ الْيَتَامَى لاَ تَأْكُلُهَا الصَّدَقَةُ

Sunan at-Tirmithhee 581

Amr  Ibn  Shu ayb   reported  from   Sa eed  Ibn  al-Musayyab that [the second Righteous Caliph,]  Umar Ibn al-Khattaab, said:  Trade with the orphans  wealth so that Zakaah will not consume it.

2.1.1 Misconception

They quote this Narration as their evidence. Let us focus on the Authenticity of this Narration and state of their claim after understanding their view from this Narration.

Allah s Apostle (Peace Be Upon Him) wouldn t have told that  Zakaah would consume the wealth for which Zakaah has been previously been paid  if Zakaah is not obligatory on Goods (for which Zakaahhas previously been paid) yearly. If 2.5% Zakaah is paid once, balance 97.5% would be leftover. But, if Zakaah is paid every year, Wealth would gradually degrade and hence Trade Orphans  wealth to prevent it from getting corrupted. Hence, they claim that Zakaah is to be repeatedly taken from the same wealth as long as it is above the nisab.

2.1.2 Grade of the Narration

2.1.2.1 Narration-1

Their claim becomes deficient in the very sight since the above cited Narration not Authentic.

Imam Sunan at-Tirmithhee, who documented this Hadhees, mentions in the foot of the Narration that  There is gossip in the Narrators  chain because Al-Muthannaa Ibn as-Sabaah is Feeble

حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَعِيلَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ عَنْ الْمُثَنَّى بْنِ الصَّبَّاحِ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَبَ النَّاسَ فَقَالَ أَلَا مَنْ وَلِيَ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ فِيهِ وَلَا يَتْرُكْهُ حَتَّى تَأْكُلَهُ الصَّدَقَةُ قَالَ أَبُو عِيسَى وَإِنَّمَا رُوِيَ هَذَا الْحَدِيثُ مِنْ هَذَا الْوَجْهِ وَفِي إِسْنَادِهِ مَقَالٌ لِأَنَّ الْمُثَنَّى بْنَ الصَّبَّاحِ يُضَعَّفُ فِي الْحَدِيثِ وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ عَمْرِو بْنِ شُعَيْبٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ فَذَكَرَ هَذَا الْحَدِيثَ وَقَدْ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي هَذَا الْبَابِ فَرَأَى غَيْرُ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَالِ الْيَتِيمِ زَكَاةً مِنْهُمْ عُمَرُ وَعَلِيٌّ وَعَائِشَةُ وَابْنُ عُمَرَ وَبِهِ يَقُولُ مَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَقُ وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْعِلْمِ لَيْسَ فِي مَالِ الْيَتِيمِ زَكَاةٌ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ وَعَمْرُو بْنُ شُعَيْبٍ هُوَ ابْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ وَشُعَيْبٌ قَدْ سَمِعَ مِنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَمْرٍو وَقَدْ تَكَلَّمَ يَحْيَى بْنُ سَعِيدٍ فِي حَدِيثِ عَمْرِو بْنِ شُعَيْبٍ وَقَالَ هُوَ عِنْدَنَا وَاهٍ وَمَنْ ضَعَّفَهُ فَإِنَّمَا ضَعَّفَهُ مِنْ قِبَلِ أَنَّهُ يُحَدِّثُ مِنْ صَحِيفَةِ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَمْرٍو وَأَمَّا أَكْثَرُ أَهْلِ الْحَدِيثِ فَيَحْتَجُّونَ بِحَدِيثِ عَمْرِو بْنِ شُعَيْبٍ فَيُثْبِتُونَهُ مِنْهُمْ أَحْمَدُ وَإِسْحَقُ وَغَيْرُهُمَا رواه الترمذي

The same Narration is documented in Sunan ad-Daarqutnee also.

 حدثنا علي بن محمد المصري ثنا الحسن بن غليب الهذلي الأزدي ثنا سعيد بن عفير ثنا يحيى بن أيوب عنالمثنى بن الصباح عن عمرو بن شعيب عن أبيه عن جده عبد الله بن عمرو بن العاص أن رسول الله صلى الله عليه وسلم قام فخطب الناس فقال من ولي يتيما له مال فليتجر له ولا يتركه حتى تأكله الصدقة سنن الدارقطني ج: 2 ص: 109  

Sunan ad-Daarqutnee 2/109 No 1

In the above cited Hadhees, note the transmission via Musanna bin Sabbah.

2.1.2.1.1 Scandals pertaining to Al-Muthannaa Ibn as-Sabaah

Scholars of Hadhees science have gossiped about him.

 المثنى بن الصباح عن عطاء وعمرو بن شعيب حدثنا محمد بن عيسى قال حدثنا عمرو بن علي قال كان يحيى وعبد الرحمن لا يحدثان عن المثنى بن الصباح حدثنا محمد بن زكريا قال حدثنا محمد بن المثنى قال ما سمعت يحيى بن أبي عبد الرحمن حدث عن سفيان عن المثنى بن الصباح شيئا قط حدثنا عبد الله بن أحمد قال سمعت أبي يقول مثنى بن الصباح لا يسوى حديثه شيئا مضطرب الحديث حدثنا محمد بن زكريا قال حدثنا الحسن بن شجاع قال حدثنا علي قال سمعت يحيى وذكر عنده المثنى بن الصباح فقال لم أتركه من أجل حديث عمرو بن شعيب ولكن كان اختلاطا منه أو قال فيه حدثنا محمد بن عيسى قال حدثنا إبراهيم بن سعيد الجوهري قال سمعت يحيى بن معين قال كان المثنى بن الصباح رجلا صالحا في نفسه وفي الحديث ليس بذاك وكان من أبناء فارس مات سنة تسع وأربعين ومائة حدثنا محمد بن أحمد قال حدثنا معاوية بن صالح قال سمعت يحيى قال المثنى بن الصباح ضعيف يكتب حديثه لا يترك  الضعفاء الكبير ج 4 /ص 249

Ad-Du afaa al-Kabeer 4/249

Amr Bin Ali reported that Scholars of Hadhees science Yahya and Abdur Rahman never narrated via Musanna bin Sabbah.

Imam Ahmed bin Hambal told that his Narrations are not right and that he modifies the narration.

Yahya reports that he doesn t narrate anything via him because he is mentally disturbed.

Yahya bin Maiyeen reported that though as a human he is good; in the field of Hadhees he is not precise. He also added that his Hadhees can be documented, and that he is Feeble.

د ت ق أبي داود والترمذي وابن ماجة المثنى بن الصباح اليماني الأبناوي أبو عبد الله ويقال أبو يحيى المكي أصله من أبناء فارس ... قال إسحاق بن منصور عن بن معين ضعيف ... وقال بن أبي حاتم سألت أبي أبا زرعة عنه فقالا لين الحديث قال أبي يروي عن عطاء ما لم يرو عنه أحد وهو ضعيف الحديث وقال الجوزجاني لا يقنع بحديثه وقال الترمذي يضعف في الحديث وقال النسائي ليس بثقة وقال في موضع آخر متروك الحديث ... قال بن سعد وله أحاديث وهو ضعيف وقال علي بن الجنيد متروك الحديث وقال الدارقطني ضعيف ...وقال بن حبان في الضعفاء ... وقال بن عمار ضعيف وقال الساجي ضعيف الحديث جدا حدث بمناكير ويطول ذكرها وكان عابدا يهم وقال أبو أحمد الحاكم ليس بالقوي عندهم وضعفه أيضا سحنون الفقيه وغيره وذكره العقيلي في الضعفاء وأورد عن علي بن المديني سمعت يحيى القطان وذكر عنده المثنى فقال لم تتركه من أجل حديث عمرو بن شعيب ولكن كان اختلاط منه  تهذيب التهذيب ج 10 /ص 32

Thahdheebuth Thahdheeb 10/32

Imam Hafiz Ibn Hajar quotes that Imams Nasayee, Abu Soorah, Ali bin Al-Junaidh, Sunan ad-Daarqutnee, Ibn Hibban, Ibn Ammar, Haji, Abu Ahmed, Abu Hathim, Jawsajani, Sunan at-Tirmithhee, Ibn Sa adh, Ibn Ammar, Hakim, Ukaili, Yahya Al Katthan, Yahya bin Syed and Yahya bin Mayeen have referred him as Feeble in Sunan ad-Daarqutnee (10/32).

Since the Narrator Al-Muthannaa Ibn as-Sabaah is feeble, policies cannot be enforced with reference to this narration.

2.1.2.2 Narration-2

The same Hadhees is documented via a Narrator other than Al-Muthannaa Ibn as-Sabaah.

 حدثنا أبو محمد بن صاعد ثنا أحمد بن عبيد بن إسحاق العطار بالكوفة ثنا أبي (عبيد بن إسحاق العطار ) ثنا مندل عن أبي إسحاق الشيباني عن عمرو بن شعيب عن أبيه عن جده قال قال رسول الله صلى الله عليه وسلماحفظوا اليتامى في أموالهم لا تأكلها الزكاة   سنن الدارقطني ج: 2 ص: 110  

Sunan ad-Daarqutnee 2/110-2

This is narrated via  Ubayd Ibn Is haaq and Mindhal, both of them are Feeble/Da eef.

 د ق أبي داود وابن ماجة مندل بن علي العنزي أبو عبد الله الكوفي يقال اسمه عمرو ومندل ... وقال عبد الله بن أحمد عن أبيه ضعيف الحديث ... قال بن أبي خيثمة عن بن معين ليس بشيء ...وقال العجلي جائز الحديث وكان البخاري ادخل مندلا فبالضعفاء فقال أبي يحول وسئل أبو زرعة عن مندل فقال لين الحديث وسئل أبي عن مندل فقال شيخ وقال علي بن الحسين بن الجنيد عن محمد بن عبد الله بن نمير في أحاديثهما بعض الغلط وقال النسائي ضعيف وقال بن عدي له غرائب وأفراد وهو ممكن يكتب حديثه ...وقال الجوزجاني واهي الحديث وقال الحاكم أبو أحمد ليس بالقوي عندهم وقال الساجي ليس بثقة روى مناكير وقال لي بن مثنى كان عبد الرحمن بن مهدي لا يحدث عنه وقال بن قانع والدار قطني ضعيف وقال بن مثنى كان عبد الرحمن بن مهدي لا يحدث عنه وقال بن قانع والدار قطني ضعيف وقال بن حبان كان ممن يرفع المراسيل ويسند الموقوفات من سوء حفظه فاستحق الترك وقال الطحاوي ليس من أهل التثبت في الرواية بشيء ولا يحتج به  تهذيب التهذيب ج 10 /ص 264  

Thahdheebuth Thahdheeb 10/264

2.1.2.2.1 Scandals pertaining to Mindhal

Many Scholars including Ahmad Ibn Hambal, Yahya bin Mayeen, Ali bin Mathyani, Bukhari, Abu Sur ah, Nasayee, Ibn Adhi, Abu Hassan, Jawsajani, AbuAhmed, Hakim, Haji, Abdur Rahman bin Mahdhee, Ibn Kaanih, Sunan ad-Daarqutnee, Dhahavi cites him as Da eef . There are two contrary views of Ibn Mayeen that he is Da eef  and that he is reliable. Though Muadh bin Muadh and Ajali have only recommended to accept his Narration, people opposing this view have blamed him of  Poor Memory  with respect to various valid references. Hence, only this view should be accepted.

Hence the above Hadhees connecting Mindhal cannot be used to regulate any policy.

2.1.2.2.2 Scandals pertaining to  Ubayd Ibn Is haaq

Another Narrator of the above cited Hadhees;  Ubayd Ibn Is haaq is also Da eef ,

 عبيد بن إسحاق العطار كوفي يقال له عطار المطلقات حدثنا بن حماد ثنا العباس عن يحيى قال عبيد عطار المطلقات قلت له هذه الأحاديث التي يحدث بها باطل قال اتق الله ويحك قلت وهو باطل فسكت وسمعت بن حماد يقول قال البخاري عبيد العطار هو منكر الحديث ...  الكامل في الضعفاء ج 5 /ص 347

Al Kaamil 5/347

Imams like Bukhari and Yahya have told that his Hadhees are in the state of Munkar (to be rejected). His False Narrations have been explained in detail in the above cited Book.

Since the above cited Hadhees involves two Da eef Narrators, this cannot also be taken as Evidence.

حدثنا أحمد قال حدثنا عبد العزيز قال حدثنا مندل بن علي عن سليمان عن عمرو بن شعيب عن أبيه عن جده عن النبي قال ابتغوا اليتامى في أموالهم لا تأكلها الزكاة المعجم الأوسط ج: 1 ص: 298

Tabaraanee s Al-Mu jam al-Awsat 1/298 -998

2.1.2.3 Narration-3

The Same Hadhees is documented by a different chain of narrators. Though Ubayd bin Is haq is omitted, Mindhal bin Ali s (whose reliability is already cited) is found in the Narrators chain.

 حدثنا محمد بن الحسن بن علي البزاز ثنا الحسين بن عبد الله بن يزيد القطان ثنا أيوب بن محمد الوزان ثنا رواد بن الجراح ثنا محمد بن عبيد الله عن عمرو بن شعيب عن أبيه عن جده قال قال رسول الله  صلى الله عليه وسلم  في مال   اليتيم زكاة سنن الدارقطني ج: 2 ص: 110  

Sunan ad-Daarqutnee 2/110-3

The above cited Hadhees is documented via Narrators other than these three.

محمد بن عبيد الله العرزمي كنيته أبو عبد الرحمن ...وكان صدوقا إلا أن كتبه ذهبت وكان رديء الحفظ فجعل يحدث من حفظه ويهم فكثر المناكير في روايته تركه بن المبارك ويحيى القطان وابن مهدي ويحيى بن معين المجروحين ج 2 /ص 246  

Majrooheen 2/246

Though these three Narrators are absent in this Hadhees, the chain includes Muhammadh Bin Ubaidhullah (Al Asrami) who is also unreliable.

Though he is Truthful, his books are destroyed, had poor Memory. While narrating the Hadhees in his Memory, He would narrate it incorrect. He has narrated many reject-able Hadhees. Ibn Mubarak, Yahya bin Al Katthan, Ibn Mahdhi, Yahya bin Mayeen have discarded him.

Hence this cannot be benchmarked to devise any stringent policy.

حدثنا علي قال نا الفرات بن محمد القيرواني قال نا شجرة بن عيسى المعافري عن عبد الملك بن ابي كريمة عنعمارة بن غزية عن يحيى بن سعيد عن انس بن مالك قال قال رسول الله ص اتجروا في اموال اليتامى لا تأكلها الزكاة المعجم الأوسط ج: 4 ص: 264 

Thahdheebuth Thahdheeb 4/264   4152

2.1.2.4 Narration-4

This is also documented via some other narrators other than the four quoted above.

These narrations are also not Authentic. This chain includes Furradh bin Muhammadh and Umara bin Kasiyya. Both of whom are Da eef.

فرات بن محمد بن فرات العبدي القيرواني ...وقال بن حارث كان يغلب عليه الرواية والجمع ومعرفة الاخبار وكان ضعيفا متهما بالكذب أو معروفا به مات سنة اثنتين وتسعين ومائتين لسان الميزان ج 4 /ص 432

Lisaan al-Meezaan 4/432

عمارة بن   غزية  حدثنا محمد بن عيسى قال حدثنا صالح قال حدثنا علي قال قلت لسفيان كنت جالست عمارة بن   غزية  قال نعم جالسته كم من مرة فلم أحفظ عنه شيئا ثم قال لي سفيان إيش روى قلت بن أبي سعيد الخدري عن أبيه قال من سأل وله أوقية قال سفيان هذا وحدثناه عن زيد بن أسلم عن عطاء بن يسار ضعفاء العقيلي ج: 3 ص: 315  

Ad-Du afaa Ukaili 3/315

In Lisanul Missan, it is pointed out that apart from being Feeble, he is also suspected to be Liar.

Umara Bin Kassiya

Another Narrator Umara bin Kassiya is also Da eef.

Sufayan have quoted that though he used to sit with him several times, I havent memorized any Hadhees from him. He also added that he hasn t seen any Appreciative comment about him.

Hence the Hadhees pertaining to Orphans  wealth is Da eef with respect to various reasons and hence this cannot be taken as a reference to devise any policy.

Apart from this, explanation of Umar (May Allah be pleased with them) is documented in various books such as Sunan ad-Daarqutnee 2/110, Al-Bayhaqee 4/107 and 6/2, Musannad Shafi 1/204, Muwatha 1/251, Musannab Abdur Razzak 4/69.

Since Muslims are bound to follow only Quran and Sunnah (Words, Deeds and Recommendations of Allah s Apostle). As others dint receive any divine Guidance (Wahi), those cannot be used to devise Islamic Policies.

In another narration of Al-Bayhaqee 4/107, though documented as Allah s Apostle s explanation and reported via precise Narrator, Imam Al-Bayhaqee himself stated that its narrator chain is broken.

أخبرنا أبو زكريا بن أبي إسحاق المزكي في آخرين قالوا ثنا أبو العباس محمد بن يعقوب أنبأ الربيع بن سليمان أنبأ الشافعي أنبأ عبد المجيد عن بن جريج عن يوسف بن ماهك أن رسول الله عليه وسلم قال ابتغوا في مال اليتيم أو في أموال اليتامى لا تذهبها أو لا تستهلكها الصدقة وهذا مرسل إلا أن الشافعي رحمه الله أكده بالاستدلال بالخبر الأول وبما روي عن الصحابة رضي الله عنهم في ذلك وقد روي عن عمرو بن شعيب عن أبيه عن جده مرفوعا سنن البيهقي الكبرى ج 4 ص 107  

Al-Bayhaqee 4/107

Hence, their first Evidence becomes void.

2.1.3 Hadhees doesn t imply  Yearly

Apart from this, if the Hadhees is assumed (?) to be Authentic, Their claim cannot be established with reference to this Hadhees.

This Da eef Hadhees only states that  Zakaah will consume Orphans  wealth . But the word  yearly  is actually not present. This is their self inclusion.

If Zakaah will consume Wealth, monthly Zakaah (?) will consume sooner than annual. Hence, if we argue that Zakaah is monthly, they would remain unspoken.

Another could argue that it is weekly (?) as weekly Zakaah would consume it sooner. Yet another could argue that it could be daily (?).

It can also be inferred as 5 times a day (?) just like Salah. The claim that Zakaah is  Yearly  is also included in the Hadhees just like all these claims.

This is presented only as an argument and as additional information. The fundamental is that the Hadhees is Unauthentic.

This is reiterated several times in this article because people in contrary principle discard the fundamental and give lengthy denial (?) for those arguments which are used as examples and supportive information.

They are obliged to prove that the above Cited Hadhees is not Unauthentic.

2.1.4 Injustice to Orphan

We explored the Un-Authenticity of the Hadhees and the absence of the phrase  Yearly . Apart from this it s Guidance is also not in harmony with the Islam.

A person is referred to as Orphan only until his youth. As per their agreed Islamic Consent, none of the agreement would be valid until the person attains his youth.

Orphans  consent is required if his/her wealth (assert) is to be used in trade.

وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُ ۥ وَأَوۡفُواْ بِٱلۡعَهۡدِ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولاً۬

And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.

Surah: 17.Al-Isra'. Verse: 34

Since the Orphan is not in the state of decision making, the Guardian has no rights in using his Assert in trade.

Due to this reason the Hadhees further Weakens. Again, this is supportive information. We also remind that people in contrary principle need not deviate by addressing (?) only this supportive claim and discard the fundamental.

Trade comprise of profit as well as Loss.

As per their argument, Orphans  wealth would be consumed by Zakaah after several years. But, it would be consumed in a month or even in a day. Moreover, as per their argument, if wealth shrinks until nisab, at least this wealth would be left for the Orphan. But, if trade is bankrupt, nothing might stay behind.

This Unauthentic Hadhees claims that Allah s Apostle (Peace Be Upon Him) meant that Zakaah would consume the Wealth.

But, as per their argument, there is no chance for the wealth to be totally consumed if Zakaah is paid once in a year. For instance, assume that a Guardian has to take care of a one year old Orphan. The guardian should maintain only until he attains youth which could be approximately 15 years. Assuming 2.5% of the Wealth for calculation:

If Zakaah is paid on Rs. 100,000, Rs.2500 would be paid in the first year, Rs. 2437.80 in the second year and so on. At the end of 15 years, the maximum Zakaah paid would be Rs. 31,598. Rs. 68,402 would still stay behind. As per this, wealth would not disintegrate or be consumed by Zakaah as stated in the Unauthentic Hadhees.

Since Allah s Apostle (Peace Be Upon Him) wouldn t have given such meaningless statement, hence further weakens the Hadhees.

This is again supportive information. The fundamental is that the Hadhees is Unauthentic. Answer is obliged only for the Authenticity of the Hadhees.

Moreover this would pave way for doing injustice to Orphans  wealth.

Affirming that Allah s Apostle (Peace Be Upon Him) wouldn t have left room for Guardians to fabricate that Wealth of the Orphan is lost in Trade, further weakens the Hadhees.

2.2 Narration citing Zakaah paid in advance

People iterating that Zakaah is obligatory on Wealth for which Zakaah has been previously paid, point to yet another narration to support their claim.

Ibn  Abbaas said: Allaah s Messenger (r) sent  Umar to collect Zakaah. When he came to al- Abbaas requesting the Zakaah of his wealth, al- Abbaas spoke to him in a rough manner. He left and returned to the Prophet (r) and informed him. Allaah s Messenger (r) said,  Indeed al- Abbaas has paid the Zakaah of his wealth for this year and the year to come. ²⁸

Similar Narrations are documented in some Hadhees books.

Based on this, people insist to pay Zakaah for Wealth for which Zakaah has been previously paid. Their claim is that Allah s Apostle (Peace Be Upon Him) collected Zakaah in advance because it is obligatory every year on same wealth.

Let s explore the Authenticity of this Narration and even if assumed to be Authentic, let s analyze if there is room for their claim.

This Narration also cannot be considered as Evidence.

2.2.1 Grade of Narrations

2.2.1.1 Narration-1

حدثنا أحمد بن محمد بن سعيد ثنا محمد بن عبيد بن عتبة ثنا وليد بن حماد ثنا الحسن بن زياد عن الحسن بن عمارةعن الحكم عن موسى بن طلحة عن طلحة أن النبي  قال   يا عمر أما علمت أن عم الرجل صنو أبيه إنا كنا احتجنا إلى مال فتعجلنا من العباس صدقة ماله لسنتين اختلفوا عن الحكم في إسناده والصحيح عن الحسن بن مسلم مرسلسنن الدارقطني ج 2 ص 124 

Sunan ad-Daarqutnee 2/124 - 6

The narrators  chain includes Hasan Bin Umaar who is Da eef .

خت ت ق البخاري في التعاليق والترمذي وابن ماجة الحسن بن عمارة بن المضرب البجلي مولاهم الكوفي أبو محمد كان على قضاء بغداد في خلافة المنصور ... قال النضر بن شميل عن شعبة أفادني الحسن بن عمارة سبعين حديثا عن الحكم فلم يكن لها أصل ... وقال الطيالسي قال شعبة ائت جرير بن حازم فقل له لا يحل لك أن تروي عن الحسن بن عمارة فإنه يكذب قال أبو داود فقلت لشعبة ما علامة ذلك قال روى عن الحكم أشياء فلم نجد لها أصلا ... عن أحمد متروك الحديث وكذا قال أبو طالب عنه وزاد قلت له كان له هوى قال ولكن كان منكر الحديث وأحاديثه موضوعة لا يكتب حديثه وقال مرة ليس بشيء وقال بن معين لا يكتب حديثه وقال مرة ضعيف وقال مرة ليس حديثه بشيء وقال عبد الله بن المديني عن أبيه ما أحتاج إلى شعبة فيه أمره أبين من ذلك قيل له كان يغلط فقال أي شيء كان يغلط كان يضع وقال أبو حاتم ومسلم والنسائي والدارقطني متروك الحديث  تهذيب التهذيب ج 2 /ص 263

Thahdheebuth Thahdheeb 2/263

Hasan Bin Umaar narrated 70 narrations using Hakam s name.

Shufa reports that of those narrations, none are baseless. (This narration is also reported via Hakam). Shufa further told Jareer Bin Haasim not to report narrations via Hasan Bin Umaar who is a Liar. Ahmad Ibn Hambal suggested to discard his narrations and added that his Narrations are fabricated and hence should not be documented. Ibn Mayeem also quoted the same view. Scholars including Abdullah Bin AlMathyani, AbuHaatham, Muslim, Nasayee and Sunan ad-Daarqutnee recommended discarding his Narrations.

Hence this Narration, reported via a Narrator; who is doubted a Liar cannot be referred to decide upon paying Zakaah every year.

2.2.1.2 Narration-2

...ورواهمحمد بن عبيد الله هو العرزميعن الحكم عن مقسم عن بن عباس في قصة عمر والعباس رضي الله عنهما ورواه الحسن بن عمارةعن الحكم عن موسى بن طلحة عن طلحة ورواه هشيم عن منصور بن زاذان عن الحكم عن الحسن بن مسلم عن النبي  صلى الله عليه وسلم  مرسلا أنه قال لعمر رضي الله عنه في هذه القصة إنا كنا قد تعجلنا صدقة مال العباس لعامنا هذا عام أول وهذا هو الأصح من هذه الروايات وروي عن علي رضي الله عنه من وجه آخر  سنن البيهقي الكبرى ج: 4 ص: 111  

Al-Bayhaqee 4/111

Hassan Bin Umaar and Muhammad Bin Ubaidhullah AlAsrami are connected to this similar narration. The facts for his Weakness are already provided.

Hence, this is Weaker than the previous narration.

2.2.1.3 Narration-3

Apart from these, there is yet another Narration.

 حدثنا محمد بن أحمد بن عمرو بن عبد الخالق ثنا إبراهيم بن محمد بن نائلة الأصبهاني ثنا محمد بن المغيرة ثنا النعمان بن عبد السلام عن محمد بن عبيد الله عن الحكم عن مقسم عن بن عباس قال  بعث رسول الله  عمر ساعيا قال فأتى العباس يطلب صدقة ماله قال فأغلظ له العباس فخرج إلى النبي صلى الله عليه وسلم فأخبره قال فقال رسول الله صلى الله عليه وسلم  إن العباس قد أسلفنا زكاة ماله العام والعام المقبل سنن الدارقطني ج 2 ص 124  

Sunan ad-Daarqutnee 2/124

2.2.1.4 Narration-4

حدثنا محمد بن مخلد ومحمد بن جعفر المطيري قالا نا أبو خراسان محمد بن أحمد بن السكن ثنا موسى بن داود ثنامندل بن علي عن عبيد الله عن الحكم وقال المطيري عن عبيد الله عن الحكم عن مقسم عن بن عباس   أن رسول الله  بعث عمر على الصدقة فرجع وهو يشكو العباس فقال إنه منعني صدقته فقال رسول الله صلى الله عليه وسلم يا عمر أما علمت أن عم الرجل صنو أبيه إن العباس أسلفنا صدقة عامين في عام كذا قال عن عبيد الله بن عمر وإنما أراد محمد بن عبيد الله وهو العزرمي) والله أعلم سنن الدارقطني ج 2 ص 124

Sunan ad-Daarqutnee 2/124-8

Note the presence of Muhammadh Bin Ubaidhullah AlAsrami in the sequence.

Facts for his Weakness are already provided. Hence no policy could be devised with reference to this narration.

2.2.1.5 Narration-5

The same narration is also documented via a different chain also.

حدثنا أحمد قال حدثنا محرز بن عوف قال حدثنا محمد بن ذكوان عن منصور عن إبراهيم عن علقمة عن عبد الله قال قال رسول الله   إن عم الرجل صنو أبيه وإن النبي تعجل من العباس صدقة عامين في عام المعجم الأوسط ج 1 ص 299   

At-Tabaraanee s al-Awsat, 1/299

حدثنا أحمد بن داود المكي ثنا أبو عون الزيادي ثنا محمد بن ذكوان عن منصور عن إبراهيم عن علقمة عن عبد الله قال قال رسول الله صلى الله عليه وسلم  إن عم الرجل صنو أبيه وإن النبي  تعجل من العباس صدقة عامين في عام المعجم الكبير ج 10 ص 72  

At-Tabaraanee s Kabeer 10/72

Muhammad bin Dhakwan is connected to both these narrations.

 محمد بن ذكوان مولى الجهاضم بصري حدثني آدم قال سمعت البخاري قال محمد بن ذكوان مولى الجهاضم منكر الحديث  الضعفاء الكبير ج 4 /ص 65

Ad-Du afaa al-Kabeer 4/65

Imam Bukhari told that his Narrations are to be rejected.

Hence this also cannot be taken as Evidence.

2.2.1.6 Narration-6

أخبرنا أبو نصر بن قتادة أنبأ أبو علي الرفاء ثنا محمد بن يونس الكديمي ثنا وهب بن جرير ح وأخبرناه محمد بن الحسين بن الفضل القطان أنبأ عبد الله بن جعفر ثنا يعقوب بن سفيان ثنا عيسى بن محمد ثنا وهب بن جرير ثنا أبي قال سمعت الأعمش يحدث عن عمرو بن مرة عن أبي البختري عن علي رضي الله عنه فذكر قصة في بعث رسول الله  عمر رضي الله عنه ساعيا ومنع العباس صدقته وأنه ذكر للنبي  ما صنع العباس فقال   أما علمت يا عمر أن عم الرجل صنو أبيه إنا كنا احتجنا فاستسلفنا العباس صدقة عامين لفظ حديث القطان وفي رواية بن قتادة أن النبي  تعجل من العباس صدقة عام أو صدقة عامين وفي هذا إرسال بين أبي البختري وعلي رضي الله عنه وقد ورد هذا المعنى في حديث أبي هريرة من وجه ثابت عنه  سنن البيهقي الكبرى ج 4 ص 111 

                          Al-Bayhaqe

The narration is also reported via yet another path. It is said that Abul Bukthari reports via Ali (May Allah be pleased with them). Though the narrators are reliable, Abul Bukthari have not met Ali (May Allah be pleased with them) and reported. Imam Al-Bayhaqee himself specifies this in the end. Since there is no link between Ali (May Allah be pleased with them) and Abul Bukthari, this is also Unauthentic.

Imam Al-Bayhaqee adds that there is an Authentic Narration implying analogous message. This Authentic Narration is documented in Bukhari and Muslim but it has been previously explained that it doesn t imply the similar message.

2.2.1.7 Narration-7

There is yet another narration documented in Sunan ad-Daarqutnee.

 حدثنا عبد الله بن محمد بن عبد العزيز ثنا عبد الله بن عمر بن أبان ثنا أبو داود عن شريك عن إسماعيلعن سليمان الأحول عن أبي رافع   أن النبي صلى الله عليه وسلم بعث عمر ساعيا فكان بينه وبين العباس شيء فقال النبي  أما علمت أن الرجل صنو أبيه إن العباس أسلفنا صدقة العام عام الأول سنن الدارقطني ج 2 ص 125

                           Sunan ad-Daarqutnee 2/125-9

The narrator Chain is linked to Ismael Makki who is Da eef.

Apart from this, is also documented in Bassar and Abuya la where in Hassan Bin Umaar; is linked to the narrators  chain which makes the narration Da eef.

وحدثنا الحسن بن يحيى قال نا محمد بن عون أبو عون قال نا محمد بن ذكوان عن منصور عن إبراهيم عن علقمة عن عبد الله أن النبي تعجل من العباس صدقة سنتين وهذا الحديث إنما يرويه الحفاظ عن منصور عن الحكم بن عتيبة مرسلا ومحمد بن ذكوان هذا لين الحديث قد حدث بأحاديث كثيرة لم يتابع عليها  مسند البزار 4-9 ج: 4 ص: 303

Bassar 4/303

Muhammad Bin Thakwan is linked to another narration in Bassara; who is again a Da eef.

حدثنا حميد بن مسعدة حدثنا يوسف بن خالد حدثنا الحسن بن عمارة عن الحكم بن عتيبة وحبيب بن أبي ثابت عن موسى بن طلحة عن أبيه ثم أن رسول الله  صلى الله عليه وسلم  كان تعجل  صدقة العباس  بن عبد المطلب سنتين مسند أبي يعلى ج: 2 ص: 12

 AbuYa la 2/12

Hassan Bin Umaar is linked to another narration of Bassar. Hassan Bin Umaar is undoubtedly proved Da eef.

Some more narrations are documented in books like Ahmed, Hakim, Ibn Maaja and Abu Dawud. In these Narrations Suhail contrasts himself because he quotes this Narration as told by Ali (May Allah be pleased with them) sometimes and a Non-Companion Hassan Bin Muslim sometimes. Scholars Sunan ad-Daarqutnee and Ahmed researched this and stated that the actual narration is via Non-Companion. That is, they reject his claim of being narrated by Companion. This detail is documented in the book At-Talkees.

Narration of Allah s Apostle apart from Companions is to be rejected.

Since these Narrations are not Authentic, policies cannot be formulated with reference to this.

2.2.2 Contrary to the Authentic Narration

These Narrations apart from either being broken or Da eef with respect to Narrator s chain are in the state of Fabricated Narrations since it is in contrary to this Authentic Narration.

The Book of Zakaah (Kitab Al-Zakaah)

Muslim :: Book 5 : Hadith 2148

Abu Huraira reported that the Messenger of Allah (Peace be upon him) sent Umar for (collecting) Sadaqa (Zakaah), and it was said that Ibn Jamil, Khalid b. Walid and 'Abbas the uncle of the Messenger of Allah (Peace be upon him), refused (to pay it). Upon this the Messenger of Allah (Peace be upon him) said: Ibn Jamil is taking revenge but for this that he was destitute and Allah made him rich. As regards Khalid, you are unjust to Khalid, for be reserved his armours and weapons for the sake of Allah, and as for 'Abbas, I shall be responsible for it and an equal amount along with it. And he again said: 'Umar, bear this in mind, the uncle of a person is like his father.

In the narration of Bukhari it is reported that Allah s Apostle (Peace Be Upon Him) told:  Zakaah is compulsory on him and he should pay it double

Obligatory Charity Tax (Zakaah)

Bukhari :: Book 2 :: Volume 24 :: Hadith 547

Narrated Abu Huraira

Allah s Apostle (Peace Be Upon Him) ordered (a person) to collect Zakaah, and that person returned and told him that Ibn Jamil, Khalid bin Al-Walid, and Abbas bin 'Abdul Muttalib had refused to give Zakaah.  The Prophet said,  What made Ibn Jamil refuse to give Zakaah though he was a poor man, and was made wealthy by Allah and His Apostle? But you are unfair in asking Zakaah from Khalid as he is keeping his armor for Allah's Cause (for Jihad). As for Abbas bin 'Abdul Muttalib, he is the uncle of Allah s Apostle (Peace Be Upon Him) and Zakaah is compulsory on him and he should pay it double.

There are no deficiencies in these Narrations. If the cruxes of these narrations are noted significantly, we would infer that Allah s Apostle (Peace Be Upon Him)did not collect two years Zakaah instead, he collected it along with an equal amount with it.

On observing this Narration casually, even a Lehman would infer that Allah s Apostle (Peace Be Upon Him) collected twice the sum of Zakaah from those who refused to pay Zakaah. For instance, if one refuses to pay Rs. 10, a collection of Rs. 20 refers to be a punishment for not paying. This is simply comprehensible.

It would be relevant to remind the remarks made in this regard in Father Ul Bari: The elucidation of Bukhari.

قوله فهي عليه صدقة ومثلها معها كذا في رواية شعيب ولم يقل ورقاء ولا موسى بن عقبة صدقة فعلى الروايةالأولى يكون صلى الله عليه وسلم ألزمه بتضعيف صدقته ليكون أرفع لقدره وأنبه لذكره وأنفى للذم عنه فالمعنى فهي صدقة ثابتة عليه سيصدق بها ويضيف إليها مثلها كرما ودلت رواية مسلم على أنه  صلى الله عليه وسلم إلتزم بإخراج ذلك عنه لقوله فهي على وفيه تنبيه على سبب ذلك وهو قوله إن العم صنو الأب تفضيلا له وتشريفا ويحتمل أن يكون تحمل عنه بها فيستفاد منه أن الزكاة تتعلق بالذمة كما هو أحد قولي الشافعي وجمع بعضهم بين رواية علي ورواية عليه بأن الأصل رواية علي ورواية عليه مثلها إلا أن فيها زيادة هاه السكت حكاه بن الجوزي عن بن ناصر وقيل معنى قوله علي أي هي عندي قرض لأنني استسلفت منه صدقة عامين فتح الباري ج: 3 ص: 333  

The reason for Allah s Apostle (Peace Be Upon Him) collecting double the Zakaah from him is to equate it with his Status and that there should be no blame on him. This refers to the collection of Zakaah and a part equal to it as supplementary. (Fathe ul Bari 3/333).

Ibn Hajar have enlightened that Zakaah collected equal to twice the actual is not for two years but in supplementary.

Abbas  (May Allah be pleased with them) refusal is similar in narrations of Bukhari and Muslim. And this is Authentic.

It is contrary in other Books and which is Unauthentic. Moreover, since it contradicts these Authentic Narrations, the narration is degraded into the fabricated state.

2.2.3 Can Zakaah be collected in advance?

Since the Narration wherein Zakaah was collected in advance from Abbas (May Allah be pleased with them) is Unauthentic, the claim based on this becomes invalid.

Moreover this Narration is further weakened with various reasons.

If for an instance, we assume that Zakaah is obligatory on the Wealth for which Zakaah has previously been paid, collecting Zakaah in advance is not practical.

Zakaah is not counted with respect to head counts. Instead, it is counted across the value of ones  Assert.

As per their claim, the current years Zakaah can be collected because it is feasible to calculate his current years Asserts.

But, will it be possible to calculate the next year s Assert?

As per their claim, Zakaah is obligatory only on completion of one year. Won t it be unfair if Zakaah is collected before the completion of the next year?

If one owns Rs. 500,000 this year, will it be possible to collect the same amount as Zakaah for Rs. 500,000 in the next year? If this amount drains before next year, won t the Zakaah collected for Rs.500, 000 be unfair?

Or if he departs before the year end, as per their claim, Zakaah is not obligatory for that year. If this is the case, how could Zakaah collected in advance is justified?

Will these people; (who argue based on this Da eef Narration) agree if someone is willing to pay Zakaah for the next 10 years? If in these 10 years, the Wealth multiplies, or disintegrates or even if the person departs, how will they pay for the injustice?

This thought further emphasizes that Zakaah collected for 2 years in advance is a fabricated narration

They are bound to prove these narrations as Authentic and rather not try to shred axioms over the supporting information. They are also bound to explain the state of the narrations in Bukhari and Muslim.

2.3 Zakaah not obliged until a year passes on it

People insisting to pay Zakaah for the goods for which Zakaah has been previously been paid, quote the following narration to support their claim.

حَدَّثَنَا يَحْيَى بْنُ مُوسَى حَدَّثَنَا هَارُونُ بْنُ صَالِحٍ الطَّلْحِيُّ الْمَدَنِيُّ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِيهِ عَنْ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ اسْتَفَادَ مَالًا فَلَا زَكَاةَ عَلَيْهِ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ عِنْدَ رَبِّهِ وَفِي الْبَاب عَنْ سَرَّاءَ بِنْتِ نَبْهَانَ الْغَنَوِيَّةِ رواه الترمذي

 Whoever acquires wealth has no Zakaah to pay on it until a year passes on it . This narration is documented in at-Tirmithee as reported by Allah s Apostle; which is claimed as their supporting evidence.

This is narrated via Abdur Rahman Bin Syed Bin Assam who is classified as unreliable by Imam Tirmithee. He further adds that many Scholars including Hambal and Ali Bin Mathyani have classified him as unreliable.

أخبرنا علي بن محمد بن بشران ومحمد بن الحسين بن الفضل القطان ببغداد قالا أنبأ أبو عمرو عثمان بن أحمد بن السماك ثنا محمد بن عبيد الله بن أبي داود ثنا أبو بدر شجاع بن الوليد ثنا حارثة بن محمد عن عمرة عن عائشة رضي الله عنها قالت سمعت رسول الله  صلى الله عليه وسلم  يقول لا زكاة في مال حتى يحول عليه الحول وكذلك رواه أبو معاوية وهريم بن سفيان وأبو كدينة عن حارثة مرفوعا ورواه الثوري عن حارثة موقوفا على عائشة وحارثة لا يحتج بخبره والاعتماد في ذلك على الآثار الصحيحة فيه عن أبي بكر الصديق رضي الله عنه وعثمان بن عفان وعبد الله بن عمر وغيرهم رضي الله عنهم سنن البيهقي الكبرى ج4/ص95

حدثنا أبو طلحة أحمد بن محمد بن عبد الكريم ثنا نصر بن علي ثنا شجاع بن الوليد عن حارثة بن محمد ح وحدثنا إبراهيم بن دبيس بن أحمد الحداد ثنا محمد بن عبيد الله بن المنادي ثنا أبو بدر ثنا حارثة ح وحدثنا أحمد بن كامل ثنا محمد بن سعد العوفي ثنا أبو بدر نا حارثة ح وحدثنا علي بن عبد الله بن مبشر ثنا علي بن أحمد الجواربي ثنا إسحاق بن منصور حدثنا هريم عن حارثة عن عمرة عن عائشة قالت قال رسول الله  صلى الله عليه وسلم  ليس في المال زكاة حتى يحول عليه الحول قال نصر لا زكاة في مال وقال الباقون ليس في المال زكاة سنن الدارقطني ج2/ص90  

Further, similar narrations are documented in Ibn Maaja, Al-Bayhaqee 4/95 and Sunan ad-Daarqutnee 2/90.

Harisa Bin Muhammad is linked in the narrators  chain. Imam Al-Bayhaqee remarks that his narrations are unreliable.

Since this Narration is also inauthentic, the claim based on this is no more valid.

 حدثنا الحسن بن الخضر المعدل بمكة حدثنا إسحاق بن إبراهيم بن يونس ثنا محمد بن سليمان الأسدي ثناحسان بن سياه عن ثابت عن أنس أن رسول الله  صلى الله عليه وسلم  قال ليس في مال زكاة حتى يحول عليه الحول سنن الدارقطني ج2/ص91  

Further, similar narration is documented in Sunan ad-Daarqutnee 2/91. Hassan Bin Siyah is linked to the narrators  chain. He is also unreliable.

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ حَدَّثَنَا زُهَيْرٌ حَدَّثَنَا أَبُو إِسْحَقَ عَنْ عَاصِمِ بْنِ ضَمْرَةَ وَعَنْ الْحَارِثِ الْأَعْوَرِ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ زُهَيْرٌ أَحْسَبُهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّه قَالَ هَاتُوا رُبْعَ الْعُشُورِ مِنْ كُلِّ أَرْبَعِينَ دِرْهَمًا دِرْهَمٌ وَلَيْسَ عَلَيْكُمْ شَيْءٌ حَتَّى تَتِمَّ مِائَتَيْ دِرْهَمٍ فَإِذَا كَانَتْ مِائَتَيْ دِرْهَمٍ فَفِيهَا خَمْسَةُ دَرَاهِمَ فَمَا زَادَ فَعَلَى حِسَابِ ذَلِكَ وَفِي الْغَنَمِ فِي أَرْبَعِينَ شَاةً شَاةٌ فَإِنْ لَمْ يَكُنْ إِلَّا تِسْعٌ وَثَلَاثُونَ فَلَيْسَ عَلَيْكَ فِيهَا شَيْءٌ وَسَاقَ صَدَقَةَ الْغَنَمِ مِثْلَ الزُّهْرِيِّ قَالَ وَفِي الْبَقَرِ فِي كُلِّ ثَلَاثِينَ تَبِيعٌ وَفِي الْأَرْبَعِينَ مُسِنَّةٌ وَلَيْسَ عَلَى الْعَوَامِلِ شَيْءٌ وَفِي الْإِبِلِ فَذَكَرَ صَدَقَتَهَا كَمَا ذَكَرَ الزُّهْرِيُّ قَالَ وَفِي خَمْسٍ وَعِشْرِينَ خَمْسَةٌ مِنْ الْغَنَمِ فَإِذَا زَادَتْ وَاحِدَةً فَفِيهَا ابْنَةُ مَخَاضٍ فَإِنْ لَمْ تَكُنْ بِنْتُ مَخَاضٍ فَابْنُ لَبُونٍ ذَكَرٌ إِلَى خَمْسٍ وَثَلَاثِينَ فَإِذَا زَادَتْ وَاحِدَةً فَفِيهَا بِنْتُ لَبُونٍ إِلَى خَمْسٍ وَأَرْبَعِينَ فَإِذَا زَادَتْ وَاحِدَةً فَفِيهَا حِقَّةٌ طَرُوقَةُ الْجَمَلِ إِلَى سِتِّينَ ثُمَّ سَاقَ مِثْلَ حَدِيثِ الزُّهْرِيِّ قَالَ فَإِذَا زَادَتْ وَاحِدَةً يَعْنِي وَاحِدَةً وَتِسْعِينَ فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْجَمَلِ إِلَى عِشْرِينَ وَمِائَةٍ فَإِنْ كَانَتْ الْإِبِلُ أَكْثَرُ مِنْ ذَلِكَ فَفِي كُلِّ خَمْسِينَ حِقَّةٌ وَلَا يُفَرَّقُ بَيْنَ مُجْتَمِعٍ وَلَا يُجْمَعُ بَيْنَ مُفْتَرِقٍ خَشْيَةَ الصَّدَقَةِ وَلَا تُؤْخَذُ فِي الصَّدَقَةِ هَرِمَةٌ وَلَا ذَاتُ عَوَارٍ وَلَا تَيْسٌ إِلَّا أَنْ يَشَاءَ الْمُصَدِّقُ وَفِي النَّبَاتِ مَا سَقَتْهُ الْأَنْهَارُ أَوْ سَقَتْ السَّمَاءُ الْعُشْرُ وَمَا سَقَى الْغَرْبُ فَفِيهِ نِصْفُ الْعُشْرِ وَفِي حَدِيثِ عَاصِمٍ وَالْحَارِثِ الصَّدَقَةُ فِي كُلِّ عَامٍ قَالَ زُهَيْرٌ أَحْسَبُهُ قَالَ مَرَّةً وَفِي حَدِيثِ عَاصِمٍ إِذَا لَمْ يَكُنْ فِي الْإِبِلِ ابْنَةُ مَخَاضٍ وَلَا ابْنُ لَبُونٍ فَعَشَرَةُ دَرَاهِمَ أَوْ شَاتَانِ حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ أَخْبَرَنَا ابْنُ وَهْبٍ أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ وَسَمَّى آخَرَ عَنْ أَبِي إِسْحَقَ عَنْ عَاصِمِ بْنِ ضَمْرَةَ وَالْحَارِثِ الْأَعْوَرِ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِبَعْضِ أَوَّلِ هَذَا الْحَدِيثِ قَالَ فَإِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَلَيْهَا الْحَوْلُ فَفِيهَا خَمْسَةُ دَرَاهِمَ وَلَيْسَ عَلَيْكَ شَيْءٌ يَعْنِي فِي الذَّهَبِ حَتَّى يَكُونَ لَكَ عِشْرُونَ دِينَارًا فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا وَحَالَ عَلَيْهَا الْحَوْلُ فَفِيهَا نِصْفُ دِينَارٍ فَمَا زَادَ فَبِحِسَابِ ذَلِكَ قَالَ فَلَا أَدْرِي أَعَلِيٌّ يَقُولُ فَبِحِسَابِ ذَلِكَ أَوْ رَفَعَهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَيْسَ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ إِلَّا أَنَّ جَرِيرًا قَالَ ابْنُ وَهْبٍ يَزِيدُ فِي الْحَدِيثِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ رواه ابوداود

Apart from this, it is also documented in Abu Dawud 4/95 and Al-Bayhaqee 4/137. Naseerudheen Albani certifies this as authentic based on the reliability of its narrators. Shaykh al-Albaanee failed to note another deficiency in this.

Hence, we are bound to explain this in detail. The narrators  chain is as follows.

1. Ali (May Allah be pleased with them).
2. Haris Al A war Aasim Bin Lamura.
3. Abu Is'haq.
4. Suhair.
5. Abdullah Bin Muhammad.

That is, Abdullah Bin Muhammad quotes that he hears from Suhair.

Suhair quotes that Abu Is'haq narrated him.

Abu Is haq reports that Aasim and Haris narrated him.

Both, Aasim and Haris quotes that Ali (May Allah be pleased with them) narrated them.

Though Haris is a great liar, another narrator Aasim Bin Lamura is reliable. Thus, the chain of narrators is perfect with reference to this and hence Shaykh al-Albaanee remarks it as Authentic.

But, It is not mentioned in this narration if Ali (May Allah be pleased with them) told himself or was it quoted by Allah s Apostle?

Suhair quotes that he assumed that Ali (May Allah be pleased with them) would have reported from Allah s Apostle. This phrase is in the beginning of this narration.

Suhair; who has not met Ali (May Allah be pleased with them) quotes that Ali (May Allah be pleased with them) would have reported Allah s Apostle s message based on his hypothesis.

It should not be assumed based on hypothesis that Allah s Apostle (Peace Be Upon Him)quoted this. Had this been told by Allah s Apostle, Ali (May Allah be pleased with them) should have mentioned this clearly.

But, since Suhair hypothetically quotes, it cannot be considered as Allah s  Apostles  Narration.

Hence, though the narrators are reliable, this is the self view of Ali (May Allah be pleased with them). Hence none of the decisions can be made with reference to this.

2.3.1 Every Year

People insisting Zakaah on wealth even if Zakaah has been previously paid indicate one more narration in support.

Abdullaah Ibn Mu aawiyah al-Ghaadiree quoted Allaah s Messenger (r) as saying,  He who performs three things will have the taste of faith: One who worships Allah alone; one believes that there is no god but Allah; and one who pays Zakaah every year on his property

 Sunan Abu Dawud, vol. 2, p. 413, no. 1577

Similar narration is quoted in Al-Bayhaqee 4/95, At-Tabaraanee and Sakeer.

They refer them as most-authentic. But all the three narrations are in authentic.

2.3.1.1 Narration of Al-Bayhaqee

وأخبرنا أبو الحسين بن الفضل القطان ببغداد (حمزة بن احمد بن مخلد) أنبأ عبد الله بن جعفر بن درستويه ثنا يعقوب بن سفيان ثنا إسحاق بن إبراهيم (بن العلاء بن الضحاك الزبيدي المعروف بزبريق) حدثني عمرو بن الحارث(الزبيدي الحمصي) حدثني عبد الله بن سالم عن الزبيدي قال حدثني يحيى بن جابر أن عبد الرحمن بن جبير حدثه أن أباه حدثه أن عبد الله بن معاوية الغاضري حدثهم أن رسول الله  صلى الله عليه وسلم قال ثلاث من فعلهن فقد طعم   طعم الإيمان  من عبد الله وحده فإنه لا إله إلا الله وأعطى زكاة ماله طيبة بها نفسه رافدة عليه في كل عام ولم يعط الهرمة ولا الدرنة ولا الشرط اللائمة ولا المريضة ولكن من أوسط أموالكم فإن الله عز وجل لم يسألكم خيره ولم يأمركم بشره وزكى عبد نفسه فقال رجل ما تزكية المرء نفسه يا رسول الله قال يعلم أن الله معه حيث ما كان وقال غيره ولا الشرط اللئيمة سنن البيهقي الكبرى ج: 4 ص: 95

Al-Bayhaqee 4/95

Is haq Bin Ibrahim is linked to the narrators  chain.

 بخ البخاري في الأدب المفرد إسحاق بن إبراهيم بن العلاء بن الضحاك بن المهاجر أبو يعقوب الحمصي الزبيدي المعروف بابن زبريق روى عن عمرو بن الحارث الحمصي وبقية بن الوليد وأبي مسهر وغيرهم روى عنه البخاري في الأدب ونسبه إلى جده وأبو حاتم والذهلي ويعقوب الفسوي وعثمان بن سعيد الدارمي وأبو إسماعيل الترمذي ويحيى بن عمرو بن المصري وجماعة قال أبو حاتم شيخ لا بأس به ولكنهم يحسدونه سمعت يحيى بن معين أثنى عليه خيرا وقال النسائي ليس بثقة وقال بن يونس عن بن رازح عن عمارة بن وثيمة توفي بمصر لثمان بقين من رمضان سنة 238 قلت وعلق البخاري في قيام الليل حديثا للزبيدي هو من رواية إسحاق هذا عن عمرو بن الحارث الحمصي وصله الطبراني وغيره وروى الآجري عن أبي داود أن محمد بن عون قال ما أشك أن إسحاق بن زبريق يكذب وذكره بن حبان في الثقات - تهذيب التهذيب ج 1 /ص 189  

Thahdheebuth Thahdheeb 1/189

Though Ibn Mayeen appreciates him, Imam Nasayee remarks him as unreliable narrator. Muhammad Bin Awan quotes undoubtedly that he is a Liar.

Though some certify Ishac bin Ibrahim as Reliable, since there are clear indications that he is a Liar, based on actual criteria specified in Science of Hadhees (in which it is axiomed that criticism would overwhelm appreciation), he is to be assumed as unreliable.

Amr Bin Haris is also linked to this narration

بخ د البخاري في الأدب المفرد وأبي داود عمرو بن الحارث بن الضحاك الزبيدي الحمصي عداده في الكلاعيين روى عن عبد الله بن سالم الأشعري وعنه إسحاق بن إبراهيم بن العلاء بن زبريق ومولاته علوة ذكره بن حبان في الثقات قلت تقدم في ترجمة إسحاق بن إبراهيم الراوي عنه شيء يتعلق بتعاليق البخاري وقال الذهبي لا تعرف عدالته - تهذيب التهذيب ج 8 /ص 13  

Thahdheebuth Thahdheeb 8/13

Facts about him are unknown. Imam Thabahi quotes that his honesty is not justified.

Anonymity over his Honesty further weakens the authenticity of this narration.

2.3.1.2 Narration of Thabarani

حدثنا علي بن الحسن بن معروف الحمصي حدثنا أبو تقي عبد الحميد بن إبراهيم حدثنا عبد الله بن سالمبن محمد بن الوليد الزبيدي حدثنا يحيى بن جابر الطائي أن عبد الرحمن بن جبير بن نفير حدثه أن أباه حدثه أن عبد الله بن معاوية الغاضري رضي الله عنه حدثهم أن رسول الله  صلى الله عليه وسلم قال ثلاث من فعلهن فقد ذاق   طعم الإيمان  من عبد الله عز وجل وحده بأنه لا إله ألا هو وأعطى زكاة ماله طيبة بها نفسه في كل عام ولم يعط الهرمة ولا الدرنة ولا المريضة ولكن من أوسط أموالكم فإن الله عز وجل لم يسألكم خيرها ولم يأمركم بشرها وزكى نفسه فقال رجل وما تزكية النفس فقال أن يعلم أن الله عز وجل معه حيث كان لا يروى هذا الحديث عن بن معاوية إلا بهذا الإسناد ولا نعرف لعبد الله بن معاوية الغاضري حديثا مسندا غير هذا المعجم الصغير ج: 1 ص: 334  

The narration documented by At-Tabaraanee in his book Sakeer is also in authentic.

Abudhaki Abdul Hameed Bin Ibrahim is linked to this narrators  chain.

عبد الحميد بن إبراهيم الحضرمي الحمصي أبو تقى ... قال سألت محمد بن عوف الحمصي عنه فقال كان شيخا ضريرا لا يحفظ وكنا نكتب من نسخه لذى كان عند إسحاق بن زبريق لابن سالم فنحمله اليه ونلقنه فكان لا يحفظ الإسناد ويحفظ بعض المتن فيحدثنا وانما حملنا الكتاب عنه شهوة الحديث  الجرح والتعديل ج 6 /ص 8  

Abu Haatham remarked him as blind and aged. And that he was with poor memory and added that he is not reliable and cannot be taken into account. (Refer Al-Jarah Waddhathil Part 6, Page no: 8)

Some scholars quote that this is the most authentic of the three narrations. But Scholars of Hadhees Science have remarked Abudhaki Abdul Hameed as unreliable.

Hence, people quoting this Narration to justify their stand, should answer the criticism on the narrators and establish their facts.

We have clarified with appropriate reason that these narrations are inauthentic. There is no change in our decision until this is unauthentic.

2.3.1.3 Narration of Abu Dawud

قَالَ أَبُو دَاوُد وَقَرَأْتُ فِي كِتَابِ عَبْدِ اللَّهِ بْنِ سَالِمٍ بِحِمْصَ عِنْدَ آلِ عَمْرِو بْنِ الْحَارِثِ الْحِمْصِيِّ عَنْ الزُّبَيْدِيِّ قَالَ وَأَخْبَرَنِي يَحْيَى بْنُ جَابِرٍ عَنْ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ الْغَاضِرِيِّ مِنْ غَاضِرَةِ قَيْسٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثٌ مَنْ فَعَلَهُنَّ فَقَدْ طَعِمَ طَعْمَ الْإِيمَانِ مَنْ عَبَدَ اللَّهَ وَحْدَهُ وَأَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَأَعْطَى زَكَاةَ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ رَافِدَةً عَلَيْهِ كُلَّ عَامٍ وَلَا يُعْطِي الْهَرِمَةَ وَلَا الدَّرِنَةَ وَلَا الْمَرِيضَةَ وَلَا الشَّرَطَ اللَّئِيمَةَ وَلَكِنْ مِنْ وَسَطِ أَمْوَالِكُمْ فَإِنَّ اللَّهَ لَمْ يَسْأَلْكُمْ خَيْرَهُ وَلَمْ يَأْمُرْكُمْ بِشَرِّهِ  رواه ابوداود  

2.3.1.4 Narration of Abu Dawud also has two deficiencies

Imam Munthiri has cited it as Broken with respect to narrators  chain. Abu Dawud did not reveal the person from whom he heard. He further says that he comprehended from Abdullah Bin Salami s book from Amr Bin Harris s family.

Abu Dawud quotes that he did not read the book from Abdullah Bin Saalim but comprehended from Amr Bin Harris s family.

Whom does family refers to? And, what about their reliability? There is no indication if they would show some ones  book as Abdullah Bin Salami s.

Family would refer to Mother, Father, Brothers, Wife or Children. Since the reliability and identity (of who the family member was) is unrevealed, this is inauthentic.

Further, in order to refer Amr Bin Haris  family, it is already discussed that even Amr bin Harris s reliability remains unjustified.

Abu Dawud s statement that reading from the book -which the family members of an unreliable person possessed itself is clear enough for its in authenticity.

Apart from this,  Abdullaah Ibn Mu aawiyah al-Ghaadiree is reported as narrating from Allah s Apostle.

Though he is remarked as Companion in some books, his criterion is not matching the one benchmarked for Companions  of Prophet.

If he is to be assumed as Companion of Allah s Apostle, it should be commonly known. But, there are no details about him apart from his name appearing in this Narration.

He should have used reported stating  I heard from Allah s Apostle  but in this narration he stated  Allah s Apostle (Peace Be Upon Him)told . He is not proven to be a Companion even based on this benchmark.

Otherwise, at least one Companion or Tabiyee should have certified him as Companion. No one certified him as well

This acid test of determining one as Companion is mentioned in Thatreeb 2/672.

It is still a mystery why he is referred to as Companion in some books though he did not pass this acid test.

They establish their claim with these inauthentic narrations.

People insisting Zakaah for the wealth for which Zakaah has been previously paid failed to present any evidence.

When everything is void, they try to quote irrelevant narrations and justify their stand with their hypothesis.

2.4 Abu Bakr (May Allah be pleased with them) s Rule

During the rule of Abu Bakr (May Allah be pleased with them), when some refused to pay Zakaah, he stated  I would fight with them even if they with-hold a she kid

Obligatory Charity Tax (Zakaah)

Bukhari :: Book 2 :: Volume 24 :: Hadith 536

Narrated Abu Huraira:

Abu Bakr said,  By Allah! If they (pay me the Zakaah and) with-hold even a she-kid which they used to pay during the life-time of Allah's Apostle, I will fight with them for it.

Dealing with Apostates

Bukhari :: Book 9 :: Volume 84 :: Hadith 59

Narrated Abu Huraira:

When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, 'Umar said,  O Abu Bakr! How can you fight these people although Allah s Apostle (Peace Be Upon Him)said, 'I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah, 'and whoever said, 'None has the right to be worshipped but Allah', Allah will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with Allah?'  Abu Bakr said,  By Allah! I will fight whoever differentiates between prayers and Zakaah as Zakaah is the right to be taken from property (according to Allah's Orders). By Allah! If they refused to pay me even a kid they used to pay to Allah's Apostle, I would fight with them for withholding it.  'Umar said,  By Allah: It was nothing, but I noticed that Allah opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right.

Holding Fast to the Qur'an and Sunnah

Bukhari :: Book 9 :: Volume 92 :: Hadith 388

Narrated Abu Huraira:

When Allah s Apostle (Peace Be Upon Him)died and Abu Bakr was elected as a Caliph after him, some of the Arabs reverted to disbelief, 'Umar said to Abu Bakr,  How dare you fight the people while Allah s Apostle (Peace Be Upon Him)said, I have been ordered to fight the people till they say 'None has the right to be worshipped but Allah' And whoever says: None has the right to be worshipped but Allah.' waves his wealth and his life from me unless he deserves a legal punishment lusty, and his account will be with Allah! Abu Bakr said,  By Allah, I will fight him who discriminates between Zakaah and prayers, for Zakaah is the Compulsory right to be taken from the wealth By Allah, if they refuse to give me even a tying rope which they use to give to Allah's Apostle, I would fight them for withholding it.  'Umar said, 'By Allah, It was nothing, except I saw that Allah had opened the chest of Abu Bakr to the fight, and I came to know for certain that was the truth.

Funerals (Al-Janaa'iz)

Bukhari :: Book 2 :: Volume 23 :: Hadith 483

Narrated Abu Huraira:

When Allah s Apostle (Peace Be Upon Him)died and Abu Bakr became the caliph some Arabs renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), 'Umar, said to Abu Bakr,  How can you fight with these people although Allah s Apostle (Peace Be Upon Him)said, 'I have been ordered (by Allah) to fight the people till they say:  None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law (rights and conditions for which he will be punished justly), and his accounts will be with Allah.'   Abu Bakr said,  By Allah! I will fight those who differentiate between the prayer and the Zakaah as Zakaah is the compulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allah s Apostle (Peace Be Upon Him). I would fight with them for withholding it  Then 'Umar said,  By Allah, it was nothing, but Allah opened Abu Bakr's chest towards the decision (to fight) and I came to know that his decision was right.

This narration is also quoted to justify their stand. Though this is an authentic narration, this does not serve the purpose.

The phrase  they used to pay during the life-time of Allah's Apostle  implies continuous payment. They argue that  If it was given only once, would Abu Bakr (May Allah be pleased with them) have mentioned used to pay .

This indicates the peak of their ignorance.

It is true that people used to pay continuously. Only if Zakaah is insisted as once for a Person, it would not be continuous.

As per our claim, if Zakaah is decided as once for a thing, it could also be paid continuously.

If Zakaah is paid for a goat today, it could multiply and Zakaah could be paid for multiplied goats could further multiply. This would necessitate payment of Zakaah again. Even if Zakaah is paid once, when wealth multiplies, it would lead to the payment of Zakaah continuously.

Further, if their argument is viewed, they deny only our view and do not establish their stand because continuous could not only refer to yearly, it could be monthly as well or even as weekly or daily.

Hence, they are bound to clarify how they themselves inserted  yearly  into the explanation of this Narration.

2.5 Zakaah for Cattle

After deciding upon an issue without proper grounds, they present Narrations irrelevant to the context to justify their stand.

In the similar category, they curve another narration pertaining to Cattles as per their wish.

If one owns 40 to 120 Goats, its Zakaah is 1 Goat. And if he has 121 to 200 Goats, then 2 is obligatory. And similarly 3 for the range 201 to 300 and likewise for every 100 goats more than 300, 1 becomes obligatory.

They use the narrations with this context as their evidence.

Let s first see how they use this to establish their claim.

They impose couple of questions with reference to the narration.

Q1: If one owns 40 Goats and for which one Goat is paid as Zakaah. After some days if he acquires another 40 Goats, then as per our claim, are we supposed to give 1 more goat as Zakaah for this 40. And won t it be in contrary to the axiom of 1 goat per 120?

Q2: If we say that it is not required for the next 40, then as per our claim only the first 40 is purified and how could the second slot be purified?

This is as a result of ignorance over our statement.

If one gives Zakaah when holding 40 goats, Zakaah is not just for 40 goats it is for 120 goats and hence he is not obliged to pay Zakaah for 120 goats.

When only 1 Goat is paid as Zakaah, it doesn t cross the limit of 1 for 120. Similarly if Zakaah is paid upto 120 goats, the additional 40 goats also become pure. This is our answer.

Moreover, it is also quoted in the Narration as one per every 100. They also curve this and fit their justification.

They also ask if one has 300 goats and 3 goats are paid for that and that if he acquires 100 more, what should he do? The Narration is made realistic if 1 goat is given for the additional 100 goats.

There is no room of evidence for their claim. Our prime question is  How do they establish their claim of paying yearly, year after year from this Narration?

We quoted the intention of  Zakaah to purify wealth  as only supportive information. But the people bound to justify their stand forget that there is no room of evidence in this narration for their claim.

It is to be noted that instead of People justifying their stand (of paying Zakaah on the same wealth yearly for which Zakaah has been previously paid) only try to deny to our supporting information.

We discussed with relevant evidences that there are no authentic narrations insisting the obligation of Zakaah on the same wealth yearly for which Zakaah has previously been paid.

Unable to deny this, people in contrary principle argue that though there are no evidences in Narrations of Allah s Apostles, point to some statements and practice of Companions (or of Leading Scholars of the Salaf) for paying Zakaah on the Wealth yearly for which Zakaah is previously been paid.

3.0 COMPANIONS- Should one follow their Guidance?

The elementary belief of a Muslim is to follow only Wahi. Even the self analysis of Rasool SAW need not be considered as Dheen. People change this fundamental testimony of Islam by insisting to follow Companions  views.

Affirming Honey as Haram and refuting Crossbreed-Date cultivation without Wahi are few examples.

When Prophet SAW himself clearly disengaged his words and deeds between Wahi and non-Wahi, it surprises when few people dispute that it is obligatory in Islam to follow Companions  views.

ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ قَلِيلاً۬ مَّا تَذَكَّرُونَ

Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember!

Surah: 7.Al-A'raf: Verse: 3

قُلۡنَا ٱهۡبِطُواْ مِنۡہَا جَمِيعً۬ا فَإِمَّا يَأۡتِيَنَّكُم مِّنِّى هُدً۬ى فَمَن تَبِعَ هُدَاىَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ

We said,  Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve.

Surah: 2.Al-Baqarah: Verse: 38

ٱتَّبِعۡ مَآ أُوحِىَ إِلَيۡكَ مِن رَّبِّكَ لَآ إِلَـٰهَ إِلَّا هُوَ وَأَعۡرِضۡ عَنِ ٱلۡمُشۡرِكِينَ

Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with Allah.

                                                                                    Surah: 6.Al-An'am: Verse: 106

إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِينَ إِذَا دُعُوٓاْ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحۡكُمَ بَيۡنَهُمۡ أَن يَقُولُواْ سَمِعۡنَا وَأَطَعۡنَا وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ

The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say,  We hear and we obey.  And those are the successful.

Surah: 24.An-Nur: Verse: 51.

قُلۡ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ فَإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡهِ مَا حُمِّلَ وَعَلَيۡڪُم مَّا حُمِّلۡتُمۡ وَإِن تُطِيعُوهُ تَهۡتَدُواْ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِينُ

Say,  Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification.

Surah: 24.An-Nur: Verse: 54

قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬

Say, [O Muhammad],  If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.

 Surah: 3.Al- Imran: Verse: 31

وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ وَلَا تَنَـٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ وَٱصۡبِرُوٓاْ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ

And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.

Surah:8.Al-Anfal : Verse : 46

وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ

And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.

 Surah: 6.Al-An am: Verse: 153

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

O you, who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.

Surah: 4.An-Nisa : Verse: 59

وَمَا كَانَ لِمُؤۡمِنٍ۬ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُ ۥۤ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ ضَلَّ ضَلَـٰلاً۬ مُّبِينً۬ا 

It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.

 Surah: 33.Al-Ahzab: Verse: 36

وَٱخۡشَوۡنِ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا فَمَنِ ٱضۡطُرَّ فِى مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفٍ۬ لِّإٍِ۬ثۡمٍ۬ فَإِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬

Fear Me! This day have I perfected your religion for you and completed My favor unto you, and have chosen for you as religion AL-ISLAM. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful.

Surah: 5.Al-Maeda: Verse: 3

All these verses evidently claim to Follow Only Wahi: Quran and Sunnah of Prophet SAW.

When we clarify this, People think that we do not respect Companions of Prophet and yell them.

There is no second thought on the Companions  Excellence, being superior to us in belief which is iterated in lot of Quran verses and Hadhees. 

Bukhari :: Book 5 :: Volume 57 :: Hadith 22

Narrated Abu Said:

The Prophet said,  Do not abuse my companions for if any one of you spent gold equal to Uhud (in Allah's Cause) it would not be equal to a Mud or even a half Mud spent by one of them.

Bukhari :: Book 5 :: Volume 57 :: Hadith 2

Narrated Imran bin Husain:

 Allah s Apostle (Peace Be Upon Him) said, 'The best of my followers are those living in my generation (i.e. my contemporaries). and then those who will follow the latter

Allah has also praised Companions of Prophet in His Holy Quran:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحۡسَـٰنٍ۬ رَّضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّـٰتٍ۬ تَجۡرِى تَحۡتَهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيہَآ أَبَدً۬ا ذَٲلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ

And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.

Surah: 9.At-Taubah: Verse: 100

لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا ڪَادَ يَزِيغُ قُلُوبُ فَرِيقٍ۬ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡ إِنَّهُ ۥ بِهِمۡ رَءُوفٌ۬ رَّحِيمٌ۬

Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.

Surah: 9.At-Taubah: Verse: 117

وَمَا لَكُمۡ أَلَّا تُنفِقُواْ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٲثُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ لَا يَسۡتَوِى مِنكُم مَّنۡ أَنفَقَ مِن قَبۡلِ ٱلۡفَتۡحِ وَقَـٰتَلَ أُوْلَـٰٓٮِٕكَ أَعۡظَمُ دَرَجَةً۬ مِّنَ ٱلَّذِينَ أَنفَقُواْ مِنۢ بَعۡدُ وَقَـٰتَلُواْ وَكُلاًّ۬ وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted.

Surah: 57.Al-Hadid: Verse: 10

We never refuted these Excellencies of Companions of Prophet. Also, we never stopped from identifying the Shias and its supporters, who try to testify the Excellencies of Companions of Prophet.

But at the same time, Inspite of possessing such Excellencies, it is not acceptable to make the opinion of Companions  as Dheen. Only Quran and Hadhees are the attestation of Dheen. Though Companions are Excellent, they are not an exception to human nature. They would also have liability.

We do not say this out of Imagination:

Few of their views and conduct were contrary to Quran and Hadhees.

They were ignorant of few Authentic Hadhees.

Have shaped few things which were not in Quran and Hadhees.

There are lots of instances in support of this. Hence, we insist not to attest anything else apart from Quran and Hadhees.

The fact is that Companions of Prophet have enlightened not one or two but many decisions against Quran and Hadhees.

3.1 Hajj-at-Tamattu'

 Bukhari :: Book 2 :: Volume 26 :: Hadith 634

Narrated Marwan bin Al-Hakam:

I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together), and when 'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umra together saying,  Lubbaik for 'Umra and Hajj,  and said,  I will not leave the tradition of the Prophet on the saying of somebody.

A person from Syria asked Ibn Umar (May Allah be pleased with them) about completing Umrah during Hajj month and tying ihram separately, for that he said  That s permitted . Syrian told  your father has banned this . Ibn Umar (May Allah be pleased with them) replied  If my Father banned which was practiced by Apostle of Allah, should my Father s order be executed? (Or) Apostle of Allah s? The Syrian replied  Apostle of Allah s order should only be executed. Ibn Umar (May Allah be pleased with them) answered Allah s Apostle (Peace Be Upon Him) has done it that way.

(Refer: Sunan at-Tirmithhee 753, Narrated by Salim)

Even today everyone accepts Hajj-at-Tamattu  including those who insist to follow Companions of Prophet. But Great Companions like Umar(May Allah be pleased with them) and  Utman(May Allah be pleased with them) were unaware of this. Why?

3.2 Bathing (Ghusl) 

Bukhari :: Book 1 :: Volume 5 :: Hadith 292

Narrated Ubai bin Ka'b:

I asked Allah s Apostle (Peace Be Upon Him)about a man who engages in sexual intercourse with his wife but does not discharge. He replied,  He should wash the parts which comes in contact with the private parts of the woman, perform ablution and then pray.  (Abu 'Abdullah said,  Taking a bath is safer and is the last order. )

If the Sperm doesn t discharge after Intercourse, Bathing is not necessary:  this was Allah s Apostle s initial ruling but later he changed this verdict.

Allah s Apostle (Peace Be Upon Him) said  If Man s private part enter Women s, Ghusl (Bathing) is obligatory.

Narrated by: Aisha (May Allah be pleased with them)                                              Books: Muslim 526, Sunan at-Tirmithhee

Such modified rulings are well known to everyone including those who insist to follow Companions. But,  Utman (May Allah be pleased with them) has told that Ghusl is not obligatory if Sperm doesn t discharge.

Bukhari :: Book 1 :: Volume 5 :: Hadith 291

Narrated Zaid bin Khalid AjJuhani:

I asked 'Uthman bin 'Affan about a man who engaged in the sexual intercourse with his wife but did not discharge. 'Uthman replied,  He should perform ablution like that for the prayer after washing his private parts.

Why was  Utman (May Allah be pleased with them) unaware of this modified ruling?

3.3 Rubbing hands and feet with dust (Tayammum) 

Bukhari :: Book 1 :: Volume 7 :: Hadith 342

Narrated Shaqiq bin Salama:

I was with 'Abdullah and Abu Musa; the latter asked the former,  O Abu AbdurRahman! What is your opinion if somebody becomes Junub and no water is available?  'Abdullah replied,  Do not pray till water is found.  Abu Musa said,  What do you say about the statement of 'Ammar (who was ordered by the Prophet to perform Tayammum). The Prophet said to him:  Perform Tayammum and that would be sufficient.  'Abdullah replied,  Don't you see that 'Umar was not satisfied by 'Ammar's statement?  Abu- Musa said,  All right, leave 'Ammar's statement, but what will you say about this verse (of Tayammum)?  'Abqiullah kept quiet and then said,  If we allowed it, then they would probably perform Tayammum even if water was available, if one of them found it (water) cold.

'Abdullah told not to pray with Tayammum though he was aware that when Ghusl is obligatory, due to lack of water, prayer can be performed with Tayammum,

Even when there is obvious consent in Quran to perform Tayammum incase of unavailability of water and irrespective of this verse of Tayammum from Quran being reminded to Abdullah, he rejected based on Personal analysis. What does this illustrate?

3.4 Plague 

Bukhari :: Book 7 :: Volume 71 :: Hadith 625

Narrated 'Abdullah bin 'Abbas:

'Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu 'Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. 'Umar said,  Call for me the early emigrants.  So 'Umar called them, consulted them and informed them that an epidemic had broken out in Sham. Those people differed in their opinions. Some of them said,  We have come out for a purpose and we do not think that it is proper to give it up,  while others said (to 'Umar),  You have along with you. other people and the companions of Allah s Apostle (Peace Be Upon Him) so do not advise that we take them to this epidemic.  'Umar said to them,  Leave me now.  Then he said,  Call the Ansar for me.  I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,  and added,  Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca.  I called them and they gave a unanimous opinion saying,  We advise that you should return with the people and do not take them to that (place) of epidemic.  So 'Umar made an announcement,  I will ride back to Medina in the morning, so you should do the same.  Abu 'Ubaida bin Al-Jarrah said (to 'Umar),  Are you running away from what Allah had ordained?  'Umar said,  Would that someone else had said such a thing, O Abu 'Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don't you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?  At that time 'Abdur-Rahman bin 'Auf, who had been absent because of some job, came and said,  I have some knowledge about this. I have heard Allah s Apostle (Peace Be Upon Him) saying, 'If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.'   'Umar thanked Allah and returned to Medina.

Though it is evident about the Apostle s message on Plague to everyone including those who insist to follow Companions, This Hadhees illustrates that Umar (May Allah be pleased with them), Majority of Muhajirs and Ansaris were ignorant in this subject.

3.5 Asking Permission

Bukhari :: Book 3 :: Volume 34:: Hadith 277

Narrated 'Ubai bin 'Umar:

Abu Musa asked Umar to admit him but he was not admitted as 'Umar was busy, so Abu Musa went back. When 'Umar finished his job he said,  Didn't I hear the voice of 'Abdullah bin Qais? Let him come in.  'Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said,  We were ordered to do so (i.e. to leave if not admitted after asking permission thrice). Umar told him,  Bring witness in proof of your statement.  Abu Musa went to the Ansar's meeting places and asked them. They said,  None amongst us will give this witness except the youngest of us, Abu Said Al-Khudri. Abu Musa then took Abu Said Al-Khudri (to 'Umar) and 'Umar said, surprisingly,  Has this order of Allah s Apostle (Peace Be Upon Him)been hidden from me?  (Then he added),  I used to be busy trading in markets.

Umar (May Allah be pleased with them) notified that being busy in Trading; he was unaware of the message of Allah s Apostle. This illustrates the even Significant Companions were ignorant of the instructions of Apostle of Allah and the reason behind.

3.6 Death of Apostle of Allah 

Bukhari :: Book 2 :: Volume 23 :: Hadith 333

Narrated  Aisha:

Abu Bakr came riding his horse from his dwelling place in As-Sunnah. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said,  My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You have died the death which was written for you.

Narrated Abu Salama from Ibn Abbas:

Abu Bakr came out and  Umar, was addressing the people, and Abu Bakr told him to sit down but 'Umar refused. Abu Bakr again told him to sit down but 'Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah's Apostle) and the people attended to Abu Bakr and left 'Umar. Abu Bakr said,  Amma ba'du, whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: 'Muhammad is no more than an Apostle and indeed (many) Apostles have passed away before him.(up to the) grateful.'   (3.144) (The narrator added,  By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it  )

Umar (May Allah be pleased with them) and many of the Companions even refused to accept death of Allah s Apostle. This illustrates that Companions were ignorant of one matter in Quran. Companions understood the truth after Abu Bakr (May Allah be pleased with them) rectified. Several instances have occurred without rectification.

3.7 Three Divorces - Muttalaq 

Muslim :: Book 9 : Hadith 3491

Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with him) (was treated) as one. But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to observe respite. So, if we had imposed this upon them, and he imposed it upon them.

Though Apostle of Allah clearly stated that pronouncement of three divorces was treated as one, knowingly Umar (May Allah be pleased with them) imposed it incorrectly.

More:

Earlier rule of prostrating in Ruku while in Prayer was to keep both the hands between the thighs. Later was changed to hold the knees. Ibn Masud (May Allah be pleased with them) was ignorant in this rule which was known to all Companions as well as one of the routine duties. He himself prostrated this way and also encouraged others to do the same. (Refer Muslim 831)

Muslim :: Book 4 : Hadith 1086

Al-Aswad and 'Alqama reported: We came to the house of 'Abdullah b. Mas'ud. He said: Have these people said prayer behind you? We said: No. He said: Then stand up and say prayer. He neither ordered us to say Adhan nor Iqama. We went to stand behind him. He caught hold of our hands and mode one of us stand on his right hand and the other on his left side. When we bowed, we placed our hands on our knees. He struck our hands and put his hands together, palm to palm, then put them between his thighs. When he completed the prayer he said. There would soon come your Amirs, who would defer prayers from their appointed time and would make such delay that a little time is left before sunset. So when you see them doing so, say prayer at its appointed time and then say prayer along with them as (Nafl), and when you are three, pray together (standing in one row), and when you are more than three, appoint one amongst you as your Imam. And when any one of you bows he must place his hands upon his thighs and kneel down. and putting his palms together place (them within his thighs). I perceive as if I am seeing the gap between the fingers of the Messenger of Allah (may peace he upon him).

Though Maimoona (May Allah be pleased with them) refuted that Allah s Apostle (Peace Be Upon Him) married her in the state of Ihram, Maimoona (May Allah be pleased with them) s nephew (Sister s Son) Ibn  Abbas (May Allah be pleased with them) cited that they were married in the state of Ihram. 

Bukhari :: Book 7 :: Volume 62 :: Hadith 49 

Narrated Ibn 'Abbas:

The Prophet got married while he was in the state of Ihram

Though there are lot of Authentic Hadhees indicating that Allah s Apostle (Peace Be Upon Him) prayed Luha (Late Morning) prayers, Aisha (May Allah be pleased with them) refuted Luha prayer.

Bukhari :: Book 2 :: Volume 21 :: Hadith 228 

Narrated 'Aisha:

Allah s Apostle (Peace Be Upon Him)used to give up a good deed, although he loved to do it, for fear that people might act on it and it might be made compulsory for them. The Prophet never prayed the Duha prayer, but I offer it.

Bukhari :: Book 2 :: Volume 21 :: Hadith 273 

Narrated 'Aisha:

I never saw the Prophet offering the Duha prayer but I always offer it. (Refer Bukhari 1128,1177 )

Ibn Umar (May Allah be pleased with them) also refuted this.(Refer Bukhari 1175)

Bukhari :: Book 2 :: Volume 21 :: Hadith 271 

Narrated Muwarriq:

I asked Ibn 'Umar  Do you offer the Duha prayer?  He replied in the negative. I further asked,  Did 'Umar use to pray it?  He (Ibn 'Umar) replied in the negative. I again asked,  Did Abu Bakr use to pray it?  He replied in the negative. I again asked,  Did the Prophet use to pray it?  Ibn 'Umar replied,  I don't think he did.

There is no second thought for any Muslim on the fact that there are 114 Chapters in Quran, But Ibn Masood (May Allah be pleased with them) refuted that 113th and 114^th chapters are not there in Quran.(Refer Ahmed 20244, 20246).

Allah s Apostle (Peace Be Upon Him) warned us severely not to become reverts by cutting the necks of each other. 

Bukhari :: Book 9 :: Volume 88 :: Hadith 198 

Narrated Ibn 'Umar:

I heard the Prophet saying,  Do not revert to disbelief after me by striking (cutting) the necks of one another.

But Companions of Prophet have taken up arms against one another in  Utman (May Allah be pleased with them) s murder, Camel War, Shiffeen War

Likewise there are abundant proofs in Hadhees books. What do these facts depict?

Companions are also Human Beings. There will be possibilities of inaccuracy in them as well. Allah s Apostle (Peace Be Upon Him) also have said that some of his Companions will alter the Dheen.

Bukhari :: Book 4:: Volume 55 :: Hadith 568 

Narrated Ibn Abbas:

The Prophet said,  You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised.  He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21.104) He added,  The first to be dressed on the Day of Resurrection will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say: 'My companions! My companions!' It will be said: 'They renegade from Islam after you left them.' Then I will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise.  (5.120-121)

Bukhari :: Book 8 :: Volume 76 :: Hadith 584 

Narrated Anas:

The Prophet said,  Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you.

These are sufficient proofs to Follow only Quran and Hadhees and not Companions.

Finally, would like to conclude with only one caution of Allah s Apostle:

In Hajjathul vida (Departing Hajj), Allah s Apostle (Peace Be Upon Him) said  People! I leave behind two things. You will not go astray until you hold them firmly.

1. Qitabullah   Book of Allah.
2. Wa Sunnah- Sunnah of His Apostle  Narrated by: Ibn Abbas (May Allah be pleased with them) Book: Hakim 318.

19.05.2010. 10:16 AM

dua book

துஆக்களின் தொகுப்பு - dua book

துஆக்களின் தொகுப்பு என்ற தலைப்பில் பீஜே எழுதிய நூலை இலங்கை சகோதரி ஷஹானா அவர்கள் ஆங்கிலத்தில் மொழி மாற்றம் செய்து அனுப்பியுள்ளார். அதை நன்றியுடன் நமது இணையதளத்தில் வெளியிடுகிறோம்.

While sleeping

بِاسْمِكَ أَمُوْتُ وَأَحْيَا

Bismika Amoothu Wa ahya

(Book: Bukhari 6312)

اَللّهُمَّ بِاسْمِكَ أَمُوْتُ وَأَحْيَا

OR

Allahumma Bismika Amoothu Wa ahya

(Book: Bukhari 6325, 6324, 6314)

بِاسْمِكَ اَللّهُمَّ أَمُوْتُ وَأَحْيَا

OR

Bismika Allahumma Amoothu Wa ahya

(Book: Bukhari 6324)

اَللّهُمَّ بِاسْمِكَ أَحْيَا وَأَمُوْتُ

OR

Allahumma Bismika Ahya Wamoothu

(Book: Bukhari 7394)

اَللّهُمَّ بِاسْمِكَ أَحْيَا وَبِاسْمِكَ أَمُوْتُ

OR

Allahumma Bismika Ahya Wabismika Amoothu

(Book: Muslim 4886)

بِاسْمِكَ نَمُوْتُ وَنَحْيَا

OR

Bismika Namoothu Wanahya

Recite one of these.

Meaning: 

O Allah, in Your Name I die and live.

(Book: Bukhari 7395) 

Dua before sleeping

1. Lie down on the right side and recite:

للّهُمَّ خَلَقْتَ نَفْسِيْ وَأَنْتَ تَوَفَّاهَا لَكَ مَمَاتُهَا وَمَحْيَاهَا إِنْ أَحْيَيْتَهَا فَاحْفَظْهَا وَإِنْ أَمَتَّهَا َ فَاغْفِرْ لَهَا اَللّهُمَّ إِنِّيْ أَسْأَلُكَ الْعَافِيَةَ

Allahumma kalaktha nafsee, wa antha thavaffaha, laka mamathuha wamahyaha, in ahyaithaha fahfalha, wa in amaththaha fahfirlaha, allahumma innee assalukal aafiya

Meaning:

O Allah, Thou created my being and it is for Thee to take it to its ultimate goal. And its death and life is due to Thee, and if Thou givest it life, safeguard it; and if Thou bringst death, grant it pardon. O Allah, I beg of Thee safety.

(Book: Muslim 4887)

2. When any one of you intends to go to sleep, he should lie on the bed on his right side and then recite:

اَللّهُمَّ رَبَّ السَّمَاوَاتِ وَرَبَّ الأَرْضِ وَرَبَّ الْعَرْشِ الْعَظِيْمِ رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ فَالِقَ الْحَبِّ وَالنَّوَى وَمُنْزِلَ التَّوْرَاةِ وَالاِنْجِيْلِ وَالْفُرْقَانِ أَعُوْذُ بِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أَنْتَ آخِذٌ بِنَاصِيَتِهِ اَللّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ وَأَنْتَالظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ اِقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ

Allahumma rabbas samavathi varabbal arli, varabbal arshil aleem, rabbbana varabba kulli shai in, falikal habbi vannava, vamunzilath thavrathi val injeeli furkhan, avoothu bikka min sharri kulli shai in antha aakithun binasiyathihi, allahumma anthal avvalu falaisa kablaka shai un, va anthal aakiru falaisa ba thaka shai un, va anthal laahiru falaisa fav kaka shai un, va anthal baathinu falaisa thoonaka shai un, ikkli anna thaina, va akknina minal fakkri.

Meaning:

O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur'an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want.

(Book: Muslim 4888)

3. When anyone of you go to bed, he should shake out his bed and recite following dua:بِاسْمِكَ رَبّ وَضَعْتُ جَنْبِيْ وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِيْ فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِيْنَ

Bismika Rabbi wada'tu Janbi wa bika arfa'uhu, In amsakta nafsi farhamha wa in arsaltaha fahfazha bima tahfazu bihi ibadakas-salihin.

Meaning: (Book: Bukhari 6320)

4. When any one of you goes to bed, he should clean his bed and then should recite the name of Allah for he himself and when he intends to lie on bed, he should lie on his right side and utter these words:

سُبْحَانَكَ اللّهُمَّ رَبّيْ بِكَ وَضَعْتُ جَنْبِيْ وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِيْ فَاغْفِرْ لَهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِيْنَ

Subhanakallahumma rabbi, bikka vala thu janbi, vabika arfa hu in amsaktha nafsee fa fir laha, va in arsalthaha fahfalha bima thah falu bihee ibathakas saliheen.

Meaning:

 Hallowed be Allah, my Lord. It is with Thine (grace) that I place my side (upon the bed) and it is with Thee that I take it up (after sleep), and in case Thou withholdst my being (if thou causest me to die), then grant pardon to my being, and if Thou keepst (this process of breathing on), then protect it with that with which Thou protected Thine pious servants.

(Book: Muslim 4889)

5. The Prophet said, Whenever you go to your bed, recite the Verse of Al-Kursi (2.255) for then a guardian from Allah will be guarding you, and Satan will not approach you till dawn.

(Book: Bukhari 3275)

Aayath ul Kursi

اَللهُ لاَ إِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّوْمُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِيْ يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيْطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَئُوْدُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيْمُ()

Allahu la ilaha illa huval hayyul kayyoom, la tha kuzuhu sinathun vala navmun, lahu maa fis samavathi vama fil arrli, man zallazee yashfahuu inthahuu illa bi iznihee, ya lamu mabaina iaitheehim vama kalfahum vala yuheethoona bi shai in ilmihee illa bima sha a, vasi a kursiyyuhus samavathi val arrla vala ya oothuhu hifluhuma vahuval alliyull aleem.

Meaning:

Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).

(Al Quran 2:255)

6. Allah's Apostle said, It is sufficient for one to recite the last two Verses of Surat-al-Baqara at night.

(Book: Bukhari 4008, 5010, 5040, 5051)

We can recite from Mahrib till Isha.

آمَنَ الرَّسُوْلُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُوْنَ كُلٌّ آمَنَ بِااللهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوْا سَمِعْنَاوَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيْرُ(285)لاَ يُكَلِّفُ اللهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَارَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلاَنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِيْنَ

Aamanar rasoolu bima unzila ilaihi min rabbihi val mu minoon. Kullun aamana billahi vamalayikathihi vakuthubihi, varusulihi lanufarriku baina a hathim min rusulihi, vakaalu sami na va atha na kuffranaka rabbana va ilaikal maser. Layukallifullahu nafsan illa us a aha laha ma kasabath, va alaiha makthasabath. Rbbana lathu aakithna in naseena av ak thakna, rabbana vala thahmil aliana isran kama hamalthahoo allatheena min kablina, rabbana vala thuhammilna mala thakatha lana bihi va fu anna va firrlana varhamna antha mavlana fansurrna alal kavmil kafireen.

Meaning:

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. We make no distinction (they say) between one and another of His messengers. And they say: We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.

On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith.

(Al Quran 2: 285, 286)

7. Whenever Allah's Apostle went to bed, he used to recite Surat-al-Ikhlas, Surat-al-Falaq and Surat-an-Nas and then blow on his palms and pass them over his face and those parts of his body that his hands could reach.

(Book: Bukhari 5018, 5748, 6319)

Those chapters are:

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمِ() قُلْ هُوَ اللهُ أَحَدٌ (1)اَللهُ الصَّمَدُ(2)لَمْ يَلِدْ وَلَمْ يُوْلَدْ (3) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ(4)

Bismillahir rahmanir raheem, kulhu vallahu a hath. Allahus samath. Lam yalith. Valam yoolath. Valam yakun lahu kufu van a hath.

Meaning:

In the name of Allah, The most Beneficent and the most Merciful. Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; and there is none like unto Him.

(Al Quran: Chapter 112)

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمِ() قُلْ أَعُوْذُ بِرَبّ الْفَلَقِ (1)مِنْ شَرّ مَا خَلَقَ(2)وَمِنْ شَرّ غَاسِقٍ إِذَا وَقَبَ(3)وَمِنْ شَرّ النَّفَّاثَاتِ فِي الْعُقَدِ(4)وَمِنْ شَرّ حَاسِدٍ إِذَا حَسَدَ(5)

Bismillahir rahmanir raheem, kul avuzu birabbil falak. Min sharri ma kalak. Wamin sharri kasikin izaa wakab. Wamin sarrin naffazathi fil ukath. Wamin sari hasithin izaa hazath.

Meaning:

In the name of Allah, The most Beneficent and the most Merciful. Say: I seek refuge with the Lord of the Dawn, from the mischief of created things; from the mischief of Darkness as it overspreads; from the mischief of those who practice secret arts; And from the mischief of the envious one as he practices envy.

(Al Quran: Chapter 113)

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمِ() قُلْ أَعُوْذُ بِرَبّ النَّاسِ(1)مَلِكِ النَّاسِ(2)إِلهِ النَّاسِ (3)مِنْ شَرّ الْوَسْوَاسِ الْخَنَّاسِ (4)الَّذِيْ يُوَسْوِسُ فِيْ صُدُوْرِ النَّاسِ(5)مِنَ الْجِنَّةِ وَالنَّاسِ(6)

Bismillahir rahmanir raheem, Kul avuzu birabbinnas, Malikinnas, Ilahinnas, Min sharril vasvasil kannas, Allazee yuvas visu fee suthurinnas, Minal jinnathi wannas.

Meaning:

In the name of Allah, The most Beneficent and the most Merciful. Say: I seek refuge with the Lord and Cherisher of Mankind, The King (or Ruler) of Mankind, The god (or judge) of Mankind, from the mischief of the Whisperer (of Evil), who withdraws (after his whisper), (The same) who whispers into the hearts of Mankind, Among Jinns and among men.

(Al Quran: Chapter 114)

8. The Prophet said to me, Whenever you go to bed perform ablution like that for the prayer, lie or your right side and recite below mentioned dua, Then if you die on that very night, you will die with faith (i.e. or the religion of Islam). Let the aforesaid words be your last utterance (before sleep).

(Book Bukhari 247, 6313, 6315, 7488, 6311, 7488)

The Dua is as follows:

 اَللّهُمَّ أَسْلَمْتُ وَجْهِيْ إِلَيْكَ وَفَوَّضْتُ أَمْرِيْ إِلَيْكَ وَأَلْجَأْتُ ظَهْرِيْ إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ اَللّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ

Allahumma aslamthu wajhee ilaika, wafavvalthu amree ilaika, wa al ja athu lahree ilaika, rakbathan warahbathan ilaika, laa malja aa wala manja aa minka illa ilaika, allahumma a amanthu bikithabikallazee anzaltha wanabiyikallazee arslth.

Meaning:

O Allah! I surrender to You and entrust all my affairs to You and depend upon You for Your Blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You O Allah! I believe in Your Book (the Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.

Dua when waking up

 اَلْحَمْدُ للهِ الَّذِيْ أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُوْرُ

Alhamdu lillahillazee ahyana ba tha ma amathana wailai hin nushoor.

When the Prophet got up from sleep he would recite this dua.

(Book: Bukhari 6312, 6314, 6324, 6325, 7395)

Meaning:

Praise be to Allah who gave us life after He made us die, and to Him is the resurrection.

Dua in the morning and evening

1. Aboobakkar (R) asked Prophet Mohammed (pbuh) that what should I recite during morning, evening and before going to sleep? Prophet Mohammed (pbuh) taught him the following dua.

(Book: Ahmad 49, 60, 77)

اَللّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ رَبَّ كُلّ شَيْءٍ وَمَلِيْكَهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ أَعُوْذُ بِكَ مِنْ شَرّ نَفْسِيْ وَشَرّ الشَّيْطَانِ وَشِرْكِهِ

Allahumma fathiras samavathi val arli, a alimal kaibi wa sh shahathathi, rabba kulli shia in wamaleekahu, ash hathu an la ilaha illa antha avuzoo bikka min sharri nafsee wa sharrish shaithani washirkihee.

Meaning:

O Lord! The creator of the heavens and the earth! It is Thou Who knowest in full all that is hidden and visible. Master of the whole world! There is no god except You! I seek refuge with only Allah from harm of self desires and Satan.

2. Prophet Mohammed said a person who recites the suras 112, 113 and 114 of the Quran every day, is enough for his every task.

(Book: Nasai 5333)

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمِ() قُلْ هُوَ اللهُ أَحَدٌ (1)اَللهُ الصَّمَدُ(2)لَمْ يَلِدْ وَلَمْ يُوْلَدْ (3) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ(4)

Bismillahir rahmanir raheem, kul huvallahu a hath, allahus samath, lam yalith walam yoolath, walam yakullahu kufuvan a hath.

Meaning:

In the name of Allah, The most Beneficent and the most Merciful. Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; and there is none like unto Him.

(Al Quran: Chapter 112)

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمِ() قُلْ أَعُوْذُ بِرَبّ الْفَلَقِ(1)مِنْ شَرّ مَا خَلَقَ(2)وَمِنْ شَرّ غَاسِقٍ إِذَا وَقَبَ(3)وَمِنْ شَرّ النَّفَّاثَاتِ فِي الْعُقَدِ(4)وَمِنْ شَرّ حَاسِدٍ إِذَا حَسَدَ(5)

Bismillahir rahmanir raheem, kul avuzu birabbil falak. Min sharri ma kalak. Wamin sharri kasikin izaa wakab. Wamin sarrin naffazathi fil ukath. Wamin sari hasithin izaa hazath.

Meaning:

In the name of Allah, The most Beneficent and the most Merciful. Say: I seek refuge with the Lord of the Dawn, from the mischief of created things; from the mischief of Darkness as it overspreads; from the mischief of those who practice secret arts; And from the mischief of the envious one as he practices envy.

(Al Quran: Chapter 113)

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمِ() قُلْ أَعُوْذُ بِرَبّ النَّاسِ(1)مَلِكِ النَّاسِ(2)إِلهِ النَّاسِ (3) مِنْ شَرّ الْوَسْوَاسِ الْخَنَّاسِ(4)الَّذِيْ يُوَسْوِسُ فِيْ صُدُوْرِ النَّاسِ(5)مِنَ الْجِنَّةِ وَالنَّاسِ(6)

Bismillahir rahmanir raheem, Kul avuzu birabbinnas, Malikinnas, Ilahinnas, Min sharril vasvasil kannas, Allazee yuvas visu fee suthurinnas, Minal jinnathi wannas.

Meaning:

In the name of Allah, The most Beneficent and the most Merciful. Say: I seek refuge with the Lord and Cherisher of Mankind, The King (or Ruler) of Mankind, The god (or judge) of Mankind, from the mischief of the Whisperer (of Evil), who withdraws (after his whisper), (The same) who whispers into the hearts of Mankind, Among Jinns and among men.

(Al Quran: Chapter 114)

Dua in the evening

When it was evening Prophet Mohammed (pbuh) used to supplicate following dua.

(Book: Muslim 4901)

أَمْسَيْنَا وَأَمْسَى الْمُلْكُ للهِ وَالْحَمْدُ للهِ لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلّ شَيْءٍ قَدِيْرٌ رَبّ أَسْأَلُكَ خَيْرَ مَافِي هَذِهِ اللَّيْلَةِ وَخَيْرَ مَا بَعْدَهَا وَأَعُوْذُ بِكَ مِنْ شَرّ مَا فِيْ هَذِهِ اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا رَبّ أَعُوْذُ بِكَ مِنَ الْكَسَلِ وَسُوْءِ الْكِبَرِ رَبّ أَعُوْذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ

Amsaina wa amsal mulku lillahi, wal hamthu lillahi, la ilaha illallahu wahthahu laa shareeka lahu, lahul mulku walahul hamthu, wahuva ala kulli shia in katheer, rabbi as aluka kaira ma maa fee haazihil lailathi wa kaira maa bah thaha, wa avoozu bikka min sharri mafee hazihil lailathi wa sharri ma bahthaha, rabbi avoozu bikka minal kasali wasoo il kibari, rabbi avoozu bikka min azabin finnari, wa azabin fil kabri.

Meaning:

We have entered upon evening and so, too, the whole Kingdom of Allah has entered upon evening. Praise is due to Allah. There is no god but Allah, the One having no partner with Him. His is tne Sovereignty and to Him is praise due and He is Potent over everything. My Lord, I beg of Thee good that lies in this night and good that follows it and I seek refuge in Thee from the evil that lies in this night and from the evil of that which follows it. My Lord, I seek refuge in Thee from sloth, from the evil of vanity. My Lord, I seek refuge in Thee from torment of the Hell-Fire and from torment of the grave.

Dua in the morning

When it was morning Prophet Mohammed (pbuh) used to supplicate following dua.

(Book: Muslim 4901)

أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ وَالْحَمْدُ للهِ لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ رَبّ أَسْأَلُكَ خَيْرَ مَا فِي هَذِهِ اللَّيْلَةِ وَخَيْرَ مَا بَعْدَهَا وَأَعُوْذُ بِكَ مِنْ شَرّ مَا فِيْ هَذِهِ اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا رَبِّ أَعُوْذُ بِكَ مِنَ الْكَسَلِ وَسُوْءِ الْكِبَرِ رَبِّ أَعُوْذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ

Asbahna wa asbahal mulku lillahi, wal hamdulillahi, laa ilaha illallahu wahthahu laa shareeka lahu, lahul mulku walahul hamthu, wahuva a la kulli shai in katheer, rabbi as aluka kaira maa fee haazal yavmi wa kaira maa bah thahu, wa avoozu bika min sari maa fee haazal yavmi wa sharri maa bah thahu, rabbi avoozu bika minal kasali wa soo il kibari rabbi avoozu bika min a zabin finnari, wa a azabin fil kabri.

Meaning:

We entered upon morning and the whole Kingdom of Allah entered upon morning. Praise is due to Allah. There is no god but Allah, the One having no partner with Him. His is tne Sovereignty and to Him is praise due and He is Potent over everything. My Lord, I beg of Thee good that lies in this night and good that follows it and I seek refuge in Thee from the evil that lies in this night and from the evil of that which follows it. My Lord, I seek refuge in Thee from sloth, from the evil of vanity. My Lord, I seek refuge in Thee from torment of the Hell-Fire and from torment of the grave.

Dua when got up at night to offer the night prayer

When the Prophet got up at night to offer the night prayer, he used to recite:

اَللّهُمَّ لَكَ الْحَمْدُ أَنْتَ نُوْرُ السَّمَاوَاتِ وَالأَرْضِ وَمَنْ فِيْهِنَّ وَلَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَاوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّوَوَعْدُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَلِقَاؤُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالسَّاعَةُ حَقٌّ وَالنَّبِيُّوْنَ حَقٌّ وَمُحَمَّدٌ حَقٌّ اَللّهُمَّ لَكَ أَسْلَمْتُ وَعَلَيْكَ تَوَكَّلْتُ وَبِكَ آمَنْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِيْ مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدّمُ وَأَنْتَالْمُؤَخّرُ لاَ إِلهَ إِلاَّ أَنْتَ

Allahumma laka-l-hamdu; Anta nuras-samawati wal ardi wa man fihinna. Wa laka-l-hamdu; Anta qaiyim as-samawati wal ardi wa man flhinna. Wa lakaI-hamdu; Anta-l-,haqqun, wa wa'daka haqqun, wa qauluka haqqun, wa liqauka haqqun, wal-jannatu haqqun, wannaru haqqun, was-sa atu haqqun, wan-nabiyyuna huqqun, Mahammadun haqqun, Allahumma laka aslamtu, wa Alaika tawakkaltu, wa bika amantu, wa ilaika anabtu, wa bika Khasamtu, wa ilaika hakamtu, faghfirli ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a'lantu. Anta al-muqaddimu, wa anta al-mu-'akhkhiru. La ilaha il-la anta wala havla wala kuvvatha illa billahi.

Meaning:

O Allah! You have praise. You are the light of the heavens and the earth and everyone in them. Yours is the praise. You are the sustainer of the heavens and the earth and everyone in them. Yours is the praise. You are the Truth. Your promise is true. Your words are true. The meaning with You is true. The Garden is true and the Fire is true. The Prophets are true and Muhammad, may Allah bless him and grant him peace is true. The Hour is true. O Allah! I have submitted to You, I have put my trust in You and I have believed in You and to You I turn. I argue by You and take You as arbitrator. Forgive me my past and future wrong actions and what I keep secret and what I make known. You are the One who puts forward and defers. There is no god other than You.

Dua when awaken at night

The Prophet (pbuh) said Whoever gets up at night and recites the following dua Allah will respond to him.

(Book: Bukhari 1154)

لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ الْحَمْدُ للهِ وَسُبْحَانَ اللهِ وَلاَ إِلهَ إِلاَّ اللهُ وَاللهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ اَللّهُمَّ اغْفِرْ لِيْ

La ilaha illallahu wah thahu laa shareekalahu, lahul mulku walahul hamthu, wahuwa ala kulli shai in katheer. Alhamthu lillahi wasubuhanallahi wala ilaha illallahu wallahu akbar, wala hawla wala kuvvatha illa billahi, Allahumma firrlee.

Meaning:

None has the right to be worshipped but Allah. He is the Only One and has no partners. For Him is the Kingdom and all the praises are due for Him. He is Omnipotent. All the praises are for Allah. All the glories are for Allah. And none has the right to be worshipped but Allah, And Allah is Great And there is neither Might nor Power Except with Allah. O Allah! Forgive me.

Daily reciting dua

Allah's Apostle said, If one says one-hundred times the following dua in one day he will get the reward of manumitting ten slaves, and one-hundred good deeds will be written in his account, and one-hundred bad deeds will be wiped off or erased from his account, and on that day he will be protected from the morning till evening from Satan, and nobody will be superior to him except one who has done more than that which he has done.

(Book: Bukhari 3293)

لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ

La ilaha illallahu wah thahu laa shareekalahu, lahul mulku walahul hamdhu, wahuwa a laa kulli shai in kadheer.

Meaning:

None has the right to be worshipped but Allah, the Alone Who has no partners, to Him belongs Dominion and to Him belong all the Praises, and He has power over all things (i.e. Omnipotent)

When entering the toilet

 اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِث

Allahumma innee avoozubikka minal kubuzi wal kaba izi

(Book: Bukhari 6322)

Meaning:

O Allah, I seek Refuge with You from all offensive and wicked things (evil deeds and evil spirits).

When exiting from the toilet

غُفْرَانَكَ

Kufranaka

(Book: Tirmidhi 7)

Meaning:

O Allah I seek refuge with You.

When leaving home

When Prophet Mohammed (pbuh) leaving from his house, he recited the following dua.

(Book: Nasai 5391, 5444)

بِسْمِ اللهِ رَبّ أَعُوْذُ بِكَ مِنْ أَنْ أَزِلَّ أَوْ أَضِلَّ أَوْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ

Bismillahi rabbi avoozubikka min un azilla aw alilla aw allima aw aullama aw ajhala aw yujhala a layya

Meaning:

O Allah! I seek refuge in thee lest I stray or be led astray, or slip or made to slip, or cause injustice, or suffer injustice, or do wrong, or have wrong done to me.

When the gathering come to an end

Prophet Mohammed (pbuh) said, recite the following dua when the gathering come to an end then any mistakes that occered at the gathering will be forgiven by Allah.

سُبْحَانَكَ اللّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ

Subuhanakallahumma wa bihamdhika ash athu alla ilaha illa antha as thafiruka wa athoobu ilaika.

Meaning:

O Allah and I begin with praise of thee, I testify that there is no god but thou; I ask thy pardon, and return to thee in repentance.

Or can recite following dua also,

سُبْحَانَكَ اللّهُمَّ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

Subuhanakallahumma wa bihamdhika as thafiruka wa athoobu ilaika.

Meaning:

O Allah and I begin with praise of thee, I ask thy pardon, and return to thee in repentance.

(Book: Nasai 1327)

When entering a masjid

اَللّهُمَّ افْتَحْ لِيْ أَبْوَابَ رَحْمَتِكَ

Allahummaf thahlee abvaba rahmathika

Meaning:

O Allah! Open for me the doors of Thy mercy

(Book: Muslim 1165)

When exiting from the masjid

اَللّهُمَّ إِنِّيْ أَسْأَلُكَ مِنْ فَضْلِكَ

Allahumma innee as aluka min fallika

Meaning:

O Allah! I beg of Thee Thy Grace.

(Book: Muslim 1165)

When consuming food

بِسْمِ اللهِ Bismillah

Meaning:

Should recite In the name of Allah

(Book: Bukhari 5376, 5378)

When one forget to say Bismillah

When one forgets to mention bismillah while eating, he should recite following dua,

بِسْمِ اللهِ فِيْ أَوَّلِهِ وَآخِرِهِ

Bismillahi fee avvalihi wa a kirihi

Meaning:

In the name of Allah at the beginning and at the end of it

(Book: Tirmidhi 1781)

After consuming food

اَلْحَمْدُ للهِ كَثِيرًا طَيِّبًا مُبَارَكًا فِيْهِ غَيْرَ مَكْفِيّ وَلاَ مُوَدَّعٍ وَلاَ مُسْتَغْنًى عَنْهُ رَبَّنَا

Al hamdulillahi kazeeran thaiyiban mubarakan feehi kaira makfiyyin wala muvatha in wala mustha knan anhu rabbana.

Meaning:

Praise be to Allah Who has satisfied our needs and quenched our thirst. O our Lord! Your favor cannot be compensated, nor can be left, nor can be dispensed with, O our Lord!

 (Book: Bukhari 5458)

OR

اَلْحَمْدُ للهِ الَّذِيْ كَفَانَا وَأَرْوَانَا غَيْرَ مَكْفِيٍّ وَلاَ مَكْفُورٍ

Alhamdu lillahillazee kafana wa arwana gaira makfiyyin wala makfoor

Meaning:

Praise be to Allah Who has satisfied our needs and quenched our thirst. Your favor cannot by compensated or denied.

(Book: Bukhari 5459)

OR

اَلْحَمْدُ للهِ Should recite Alhamdu lillah

Meaning:

Praise be to Allah.

(Book: Muslim 4915)

For one who feeds

اَللّهُمَّ بَارِكْ لَهُمْ فِيْ مَا رَزَقْتَهُمْ وَاغْفِرْ لَهُمْ وَارْحَمْهُمْ

Allahumam barik lahum fee maa razak thahum wag fir lahum warhamhum

Meaning:

O Allah. Bless them in what Thou hast provided them as sustenance; and forgive them and have mercy upon them.

(Book: Muslim 3805)

Before starting sexual intercourse

بِاسْمِ اللهِ اَللّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا

Bismillahi allahumma jan nibnashaithana wajan nibishaithana maa razakthana

Meaning:

In the name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e. the coming offspring) from Satan.

(Book: Bukhari 141, 3271, 6388, 7396)

OR

بِاسْمِ اللهِ اَللّهُمَّ جَنِّبْنِيَ الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا

Bismillahi allahumma jan nibniyashaithana wa jan nibishaithana ma razakthaniya

In the name of Allah. O Allah! Protect me from Satan and also protect what you bestow upon me (i.e. the coming offspring) from Satan.

(Book: Bukhari 5165, 3283)

Dua in every stage

When you cover you utensil when close the doors of your house and when you do every activity should say,

بِسْمِ اللهِ

Bismillah

Meaning:

In the name of Allah

(Book: Bukhari 3280, 5623)

When getting angry

أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ Avoozubillahi minash shaithan

Meaning:

Seek refuge with Allah from Satan.

(Book: Bukhari 3282)

OR

أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ Avoozubillahi minash shaithanir rajeem

Meaning:

I Seek refuge with Allah from the accursed Satan.

(Book: Bukhari 6115)

During a state of confusion and evil thought

أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ Should recite Avoozubillahi minash shaithanir rajeem

(Book: Bukhari 3276)

When a donkey shafting

أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ Should recite Avoozubillahi minash shaithanir rajeem

(Book: Bukhari 3303)

Dua when a bad dream is seen

He should spit on the left three times and recite,

Avoozubillahi minash shaithanir rajeem

أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ (Book: Bukhari 6995)

When visit the patient

Should recite,

اَللّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَأْسِ اِشْفِ أَنْتَ الشَّافِيْ لاَ شَافِيَ إِلاَّ أَنْتَ شِفَاءً لاَ يُغَادِرُ سَقَمًا

Allahumma rabban nasi muzhibal ba si ishfi anthash shafee laa shafiya illa antha shifa an laa yugathiru sakaman

Meaning:

O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment.

(Book: Bukhari 5742)

OR

 اَللّهُمَّ رَبَّ النَّاسِ أَذْهِبِ الْبَأْسَ اِشْفِهِ وَأَنْتَ الشَّافِيْ لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ شِفَاءً لاَ يُغَادِرُ سَقَمًا

Allahumma rabban nasi az hibil ba sa ishfihi wa antha sh shafee laa shifa a illa shifa auka shifa an laa yugathiru sakaman

Meaning:

Take away the disease, O the Lord of the people! Cure him as You are the One Who cures. There is no cure but Yours, a cure that leaves no disease.

(Book: Bukhari 5675)

Or when keeping the hands on patient s body, recite

بِاسْمِ اللهِ Bismillah three times and should recite following dua seven times.

 أَعُوذُ بِاللهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ Avoozubillahi wakuthrathihi min sharri maa ajithu wa au hadhiru

Meaning:

I seek refuge with Allah and with His Power from the evil that I find and that I fear.

(Book: Muslim 4082)

OR

لاَ بَأْسَ طَهُورٌ إِنْ شَاءَ اللهُ Can recite, Laa ba sa thahoorun insha allah

Meaning:

No harm will befall you. May Allah cure you!

(Book: Bukhari 3616)

When suffering equivalent of death

اَللّهُمَّ أَحْيِنِيْ مَا كَانَتِ الْحَيَاةُ خَيْرًا لِيْ وَتَوَفَّنِيْ إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِيْ

Allahumma ah yini maa kanathil hayathu kairanlee wathavaf fanee izaa kanathil wafathu gairanlee

Meaning:

O Allah! Keep me alive as long as life is better for me, and let me die if death is better for me.

(Book: Bukhari 5671, 6351)

Dua for making domestic work easy

Fatima (R) complained of the suffering caused to her by the hand mill. Some Captives were brought to the Prophet, Ali (R) and Fathima (R) asked for a servant. Then prophet (pbum) said, Shall I teach you a thing which is better than what you have asked me? When you go to bed, say,

اَللهُ أَكْبَرُ Allahu akbar - 34 times.

Meaning:

Allah is most Great

 اَلْحَمْدُ للهِ Alhamdulillah 33 times.

Meaning:

Praise be to Allah

 سُبْحَانَ اللهِ Subuhanallah 33 times.

Meaning:

Glory be to Allah

For that is better for both of you than a servant.

(Book: Bukhari 3313, 3705, 5361, 6318)

For fulfilling every task

 لاَ إِلهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّيْ كُنتُ مِنْ الظَّالِمِيْنَ Laa ilaha illa antha subuhanaka innee kunthu minal lalimeen

Prophet Mohammed (pbuh) said, whoever recites the above dua which was asked by Yoonus (A) before appealing his request to Allah, it is acceptable by Allah.

(Book: Tirmidhi 3427)

Meaning:

There is no god but thou: glory to thee: I was indeed wrong!

For one who helps

When one helps another and says to his benefactor the following dua, then he has done a proper appreciation.

(Book: Tirmidhi 1958)

جَزَاكَ اللهُ خَيْراً

Jazakallhu kair

Meaning:

May Allah give you the best reward!

Dua for the protection from evil when you stay out of town

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ Avoozu bikalimathillahi min sharri maa kalak

Meaning:

I seek refuge in the Perfect Word of Allah from the evil of what He has created.

Prophet said, if a person stays out of town and he recites the above dua, no harm will happen to him until he leaves the place.

 (Book: Muslim 4881)

When everyone is against us

When everyone gathers against us he should recite the following dua,

حَسْبٌنا اللهٌ ونِعْمَ الْوَكِيْلُ

Hasbunallahu wa ni mal wakeel

(Book: Bukhari 4563)

Meaning:

Allah is Sufficient for us and He Is the Best Disposer of affairs.

To earn benefits in every stage

There are two expressions which are very easy for the tongue to say, but they are very heavy in the balance and are very dear to The Beneficent (Allah), and they are,

سُبْحَانَ الله ِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيْمِ

Subhanallahi wa bihamdihi, Subhanallahil aleem

(Book: Bukhari 6406, 6682, 7563)

Meaning:

Glory be to Allah and by His praise and Glory be to Allah, the Immense'

For forgiven of sins

سُبْحَانَ الله ِ وَبِحَمْدِهِ

Subhanallahi wa bihamdihi

Prophet Mohammed (pbuh) said, Whoever says, the above dua one hundred times a day, he will be forgiven of all his sins even if they were as much as the foam of the sea .

(Book: Bukhari 6405)

Meaning:

Glory be to Allah and by His praise.

When suffering from calamity

Prophet Mohammed (pbuh) said, If any servant (of Allah) who suffers from calamity says the following dua, Allah will give him reward for affliction, and would give him something better than it in exchange .

(Book: Muslim 1525)

إِنَّا للهِ وَإِنَّا إِلَيْهِ رَاجِعُوْنَ اَللّهُمَّ أْجُرْنِيْ فِيْ مُصِيْبَتِيْ وَأَخْلِفْ لِيْ خَيْرًا مِنْهَا

Inna lillahi wa inna ilahi raji oon, Allahumma a ajurnee fee musibathee wak liflee kairan minha

Meaning:

O Allah, reward me for my affliction and give me something better than it in exchange for it.

Dua for asking for a better partner when a husband dies

 اَللّهُمَّ اغْفِرْ لِيْ وَلَهُ وَأَعْقِبْنِيْ مِنْهُ عُقْبَى حَسَنَةً

Allahummaq firlee walahu wa aq kibnee minhu aukuban hasanathan

Meaning:

O Allah! Forgive me and him and give me a better substitute than he.

(Book: Bukhari 1527)

Praying for rain

Raise both hands and should recite,

اَللّهُمَّ اسْقِنَا اَللّهُمَّ اسْقِنَا اَللّهُمَّ اسْقِنَا

Allahummaskina allahummaskina allahummaskina

Meaning:

O Allah! Give us rain. O Allah! Give us rain. O Allah! Give us rain!

(Book: Bukhari 1013)

OR

اَللّهُمَّ أَغِثْنَا اَللّهُمَّ أَغِثْنَا اَللّهُمَّ أَغِثْنَا

Allahumma a qizna, allahumma a qizna, allahumma a qizna

Meaning:

O Allah! Bless us with rain. O Allah! Bless us with rain. O Allah! Bless us with rain!

When scared of heavy rain

Raise both hands and should recite,

اَللّهُمَّ حَوَالَيْنَا وَلاَ عَلَيْنَا

Allahumma havalaina wala alaina

Meaning:

O Allah! (Let it rain) Round about us and not on us.

(Book: Bukhari 933, 1015, 1020, 1021, 1033, 6093, 6342)

OR

اَللّهُمَّ عَلَى الآكَامِ وَالْجِبَالِ وَالآجَامِ وَالظّرَابِ وَالأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ

Allahumma a lal a akami wal jibali wal a ajami wal lirabi wal avthiyathi wamanabithish shajari

Meaning:

O Allah! (Let it rain) on the tops of the mountains, on the plateaus, in the valleys and over the places where trees grow.

(Book: Bukhari 1013, 1016)

اَللّهُمَّ عَلَى رُءُوْسِ الْجِبَالِ وَالآكَامِ وَبُطُونِ الأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ

Allahumma a la ruoosil jibali wal a kami wa buthoonil avthiyathi wamanabithsh shajari

(Book: Bukhari 1017)

During the wars and violence

اَللّهُمَّ مُنْزِلَ الْكِتَابِ سَرِيعَ الْحِسَابِ اَللّهُمَّ اهْزِمْ الأَحْزَابَ اَللّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُمْ

Allahumma munzilal kithabi, saree al hisabi allahummahzimil ahzaba, allahummahzimhum wazalzilhum

Meaning:

Allah, the Revealer of the Holy Book (i.e. the Quran), the Quick Taker of the accounts! Please defeat the clans. O Allah! Defeat them and shake them.

(Book: Bukhari 2933, 4115)

OR

اَللّهُمَّ مُنْزِلَ الْكِتَابِ وَمُجْرِيَ السَّحَابِ وَهَازِمَ الأَحْزَابِ اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِمْ

Allahumma muzilal kithabi wamujiriyas sahabi wahazimal ah zabih zimhum wansurna alaihim

Meaning:

O Allah, Sender-down of the Book and Mover of the clouds and Vanquisher of the Confederates, defeat them and help us against them!

(Book: Bukhari 2966, 3024)

When it storm

اَللّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا وَخَيْرَ مَا أُرْسِلَتْ بِهِ وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا وَشَرِّ مَا أُرْسِلَتْ بِهِ

Allahumma innee as aluka kaira haa wakaira maa feeha wakaira maa aursilath bihee wa avoozubika min sharri haa washarri maa feeha wsharri maa ausilath bihee

Meaning:

O Allah! I ask Thee for what is good in it, and the good which it contains, and the good of that which it was sent for. I seek refuge with Thee from what is evil in it, what evil it contains, and the evil of that what it was sent for.

(Book: Muslim 1496)

When do travelling

Prophet Mohammed (pbuh) while sitting out on a journey recites following thakbeer thrice,

اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ

Allahu akbar, Allahu akbar, Allahu akbar

Meaning:

Allah is the greatest.

And then said,

سُبْحَانَ الَّذِيْ سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِيْنَ وَإِنَّا إِلَى رَبّنَا لَمُنْقَلِبُوْنَ اَللّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا اَلْبِرَّ وَالتَّقْوَى وَمِنَ الْعَمَلِ مَا تَرْضَى اَللّهُمَّ هَوّنْ عَلَيْنَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ اَللّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيْفَةُ فِي الأَهْلِ اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمَنْظَرِ وَسُوءِ الْمُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ

Subuhanallazee sakkaralana haza wama kunna lahuu mukrineen, wa inna ilaa rabbina lamunkaliboon, allahumma innaa nas aluka fee safarina hazal birra wath thakva wamanil amali maa tharlaa , allahumma havvin alaina safarana hazaa wa athvi a nna bu qthahu, allahumma anthas sahibu fis safari wal kaleefathu fil ah li, allahumma innee avoozubikka min wa qza is safari wa kabathil munlari wasoo il munkalabi fil maali wal ahl

Meaning:

Hallowed is He Who subdued for us this (ride) and we were not ourselves powerful enough to use It as a ride, and we are going to return to our Lord. O Allah, we seek virtue and piety from Thee in this journey of ours and the act which pleaseth Thee. O Allah, lighten this journey of ours, and make its distance easy for us. O Allah, Thou art (our) companion during the journey, and guardian of (our) family. O Allah, I seek refuge with Thee from hardships of the journey, gloominess of the sights, and finding of evil changes in property and family on return.

(Muslim 2392)

When returning from traveling

Should recite above dua and made this addition to them,

آيِبُوْنَ تَائِبُوْنَ عَابِدُوْنَ لِرَبّنَا حَامِدُوْنَ

Aa iboona thaa iboona aabithoona lirabbina hamithoon

Meaning:

We are returning, repentant, worshipping our Lord. and praising Him.

(Muslim 2392)

When you stay out of town

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

Avoozu bikalimathillahith tham mathi min sharri maa kalak

Meaning:

I seek refuge in the Perfect Word of Allah from the evil of what He has created.

(Book: Muslim 4881, 4882)

When slaughtering an animal

When slaughtering the permissible animal for food should recite,

بِسْمِ اللهِ اَللهُ أَكْبَرُ

Bismillahi allahu akbar

Meaning:

In the name of Allah; Allah is the greatest.

(Book: Bukhari 5565, 7399)

When receiving a happy news or in happy a mood

When got a happy news or in happy mood should recite,

اَللهُ أَكْبَرُ

Allahu Akbar

Meaning:

 Allah is the greatest.

(Book: Bukhari 3348, 4741)

When climbing ridge

Whenever go up a place should say,

اَللهُ أَكْبَرُ

Allahu Akbar

Meaning:

Allah is the greatest.

(Book: Bukhari 2993, 2994)

When descending from ridge

When getting down the stairs or decending from a place, recite

سُبْحَانَ اللهِ

Subuhanallah

Meaning:

Glory be to Allah

(Book: Bukhari 2993, 2994)

Seeking what is beneficial from Allah before doing any work

The Prophet (pbuh) said, if anyone of you intends to do something, he should offer two-Rak'at prayer other than the obligatory prayer, and then should recite the following dua. If the matter is good Allah will give the strength to do so. If the matter is bad Allah will protect us from that.

(Book: 1162, 6382, 7390)

اَللّهُمَّ إِنّيْ أَسْتَخِيْرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيْمِ فَإِنَّكَ تَقْدِرُ وَلاَ أَقْدِرُ وَتَعْلَمُ وَلاَ أَعْلَمُ وَأَنْتَ عَلاَّمُ الْغُيُوْبِاَللّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِيْ فِيْ دِينِيْ وَمَعَاشِيْ وَعَاقِبَةِ أَمْرِيْ وَآجِلِهِ فَاقْدُرْهُ لِيْ وَيَسِّرْهُ لِيْ ثُمَّ بَارِكْ لِيْ فِيْهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِيْ فِيْ دِينِيْ وَمَعَاشِيْ وَعَاقِبَةِ أَمْرِيْ وَآجِلِهِ فَاصْرِفْهُ عَنِّيْ وَاصْرِفْنِيْ عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّأَرْضِنِيْ

Allahumma in nee as thakeeruka bi ilmika wa asthakthiruka bikuth rathika wa asaluka min fallikal aleemi fa innaka thakthiru wala akthiru tha qlamu wala aq lamu wa antha allamul quyoobi, allahumma in kuntha thaq lamu anna hazal amra kairun lee fee theenee wama qashee wa akibathi amri wa ajilihi fakthurhu lee wayas sirhu lee zumma barik lee feeh wa in kuntha tha qlamu anna hazal amra sharrunl lee fee theeni wama ashee wa akibihi amri wa akilihi fasrifhu anni wasrifnee anhu wakthurliyal kaira haizu kana zumma arlinee bihee

Meaning:

O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter--(or said: If it is better for my present and later needs)--Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter--(or said: If it is worse for my present and later needs)--Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it.

(Book: Bukhari 1166, 6352, 7390)

When sneezing

After sneezes should recite,

اَلْحَمْدُ للهِ

Alhamdulillah

Meaning:

Praise be to Allah

When the person who sneezed stated Al hamdulillah and his brother or companion should say to him,

يَرْحَمُكَ اللهُ

Yarhamukallah

Meaning:

May Allah bestow his Mercy on you

When stated Yarhamukallah , the former should say,

يَهْدِيْكُمُ اللهُ وَيُصْلِحُ بَالَكُمْ

Yahtheekumullahu wayulihu balakum

Meaning:

May Allah give you guidance and improve your condition

(Book: Bukhari 6224)

Dua for the deceased

Below supplication is when visiting the dead. In the bracket mention the dead person s name.

اَللّهُمَّ اغْفِرْ لِ ...........وَارْفَعْ دَرَجَتَهُ فِي الْمَهْدِيّيْنَ وَاخْلُفْهُ فِيْ عَقِبِهِ فِي الْغَابِرِيْنَ وَاغْفِرْ لَنَا وَلَهُ يَا رَبَّ الْعَالَمِيْنَ وَافْسَحْ لَهُ فِيْ قَبْرِهِ وَنَوِّرْ لَهُ فِيْهِ

Allahumma q firlee ( .) war faq tharajathu fil mah thaini wak lufhu fee akibihi fil qabireena waq firlana walahu yarabbal a lameena waf sah lahu fee kabrihi wanavvir lahu feeh

Meaning:

O Allah, forgive (mention the dead person s name), raise his degree among those who are rightly guided, grant him a successor in his descendants who remain. Forgive us and him, O Lord of the Universe, and make his grave spacious, and grant him light in it.

(Book: Muslim 1528)

Asking dua for the dead in Janaza prayer

 اَللّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ وَأَكْرِمْ نُزُلَهُ وَوَسِّعْ مُدْخَلَهُ وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ وَنَقِّهِ مِنْ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ وَأَهْلاً خَيْرًامِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ

Allahumma qfirrlahu warhamhu wa afihi waq fu anhu wa akrim nuzulahu wawas siq muthkalaku waq silhu bilma I waz zalji walbarathi wanak kihi minal kama nakkaithaz zavbal abyalu minath Thanasi wa abthilhu tharan kairan min tharihi wah lan kairan min ahlihi wazavjan kairan min zavjihi wa athkilhul jannatha wa a qizhu min azabil kabri

Meaning:

O Allah! Forgive him, have mercy upon him, give him peace and absolve him. Receive him with honor and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as Thou wouldst cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave.

(Book: Muslim 1600)

When visit to grave

 اَلسَّلاَمُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِيْنَ وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لاَحِقُوْنَ

Assalamu alaikkum thara kavmin muq mineena wa inna insha allahu bikum laahikoon

Meaning:

Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you.

(Book: Muslim 367)

OR

اَلسَّلاَمُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِيْنَ وَأَتَاكُمْ مَا تُوعَدُوْنَ غَدًا مُؤَجَّلُوْنَ وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لاَحِقُوْنَ

Assalamu aliaka thara kavvmin muq mineena wa athakum maa thoo athoona qathan mu ajjaloona wa inna insha allahu bikum laahikoon

(Book: Muslim 1618)

OR

اَلسَّلاَمُ عَلَى أَهْلِ الدّيَارِ مِنَ الْمُؤْمِنِيْنَ وَالْمُسْلِمِيْنَ وَيَرْحَمُ اللّهُ الْمُسْتَقْدِمِيْنَ مِنَّا وَالْمُسْتَأْخِرِيْنَ وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَلاَحِقُوْنَ

Assalamu a la a qlithiyari minal mu qmineena wal muslimeena wayahamullahul musthakthimeena minna wal musth qkireena wa inna insha allahu bikum lalaahikoon

Meaning:

Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.

(Book: Muslim 1619)

OR

اَلسَّلاَمُ عَلَيْكُمْ أَهْلَ الدّيَارِ مِنَ الْمُؤْمِنِيْنَ وَالْمُسْلِمِينَْ وَإِنَّا إِنْ شَاءَ اللهُ لَلاَحِقُوْنَ أَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ

Assalamu alaikum a qlathiyari minal mu qmineena wal muslimeena wainna insha allahu lalaahikoona as alullahu lana walakumul qafiyah

Meaning:

Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and God willing we shall join you. I beg of Allah peace for us and for you.

(Book: Muslim 1620)

When embraced Islam

 اَللّهُمَّ اغْفِرْ لِيْ وَارْحَمْنِيْ وَاهْدِنِيْ وَارْزُقْنِيْ

Allahuma qfirlee, warhamnee wahthinee, warzuknee

Meaning:

O Allah, grant me pardon, have mercy upon me, direct me to the path of righteousness and provide me sustenance.

(Book: Muslim 4863, 4864)

The most superior way of asking for forgiveness from Allah

The Prophet said If somebody recites following dua during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.

اَللّهُمَّ أَنْتَ رَبّي لاَ إِلَهَ إِلاَّ أَنْتَ خَلَقْتَنِيْ وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوْذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَعَلَيَّ وَأَبُوْءُ لَكَ بِذَنْبِيْ فَاغْفِرْ لِيْ فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ

Allahumma anta Rabbi la ilaha illa anta, Anta Khalaqtani wa ana abduka, wa ana 'ala ahdika wa wa'dika mastata'tu, A'udhu bika min Sharri ma sana'tu, abu'u Laka bini'matika 'alaiya, wa Abu Laka bidhanbi faghfirli innahu la yaghfiru adhdhunuba illa anta

Meaning:

O Allah, You are my Lord. There is no god but You, You created me and I am Your slave. I observe Your covenant and promise as much as I can. I seek refuge with You from the evil of what I have done, I acknowledge Your blessing to me and I acknowledge my wrong action to You, so forgive me. None forgives wrong actions but You.' Whoever says it in the day with certainty in it and dies on that day before the evening will be one of the people of the Garden. Whoever says it in the night with certainty in it and dies on that before morning will be one of the people of the Garden.

(Book: Bukhari 6306)

Dua for all types of misery

Prophet Mohammed (pbuh) used to recite at a time of all distress,

لاَ إِلَهَ إِلاَّ اللَّهُ الْعَظِيْمُ الْحَلِيْمُ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ السَّمَوَاتِ وَالأَرْضِ وَرَبُّ الْعَرْشِ الْعَظِيْمِ

La ilaha illal-lahu al-'Alim, al-Halim, La ilaha illal-lahu Rabbu-s-samawati wal-ard wa Rabbu-l-arsh il-alim

Or can recite the following dua also,

لاَ إِلَهَ إِلاَّ اللَّهُ الْعَظِيْمُ الْحَلِيْمُ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيْمِ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيْمِ

La ilaha illal-lahu Rabbul-l-'arsh il-'alim, La ilaha illallahu Rabbu-s-samawati wa Rabbu-l-ard, Rabbu-l-'arsh-il-Karim

Meaning:

There is no God but Allah, the Immense the Forbearing. There is no God but Allah, the Lord of the heavens and the earth, and Lord of the Mighty throne.

(Book: Bukhari 6346)

When wishing a newly married couple

بَارَكَ اللهُ لَكَ

Barakallahu laka

(Book: Bukhari 5367, 5155, 6386)

بَارَكَ اللهُ عَلَيْكَ

Barakllahu aliaka

Meaning:

May Allah bestow His Blessing on you.

(Book: Bukhari 6387)

بَارَكَ اللهُ لَكَ وَبَارَكَ عَلَيْكَ وَجَمَعَ بَيْنَكُمَا فىِ الْخَيْرِ

Barakallahu laka wabaraka alaika wajama qa bainakuma fil kair

(Book: Tirmidhi 1011)

OR

بَارَكَ اللهُ لَكَ وَبَارَكَ عَلَيْكَ وَجَمَعَ بَيْنَكُمَا فىِ خَيْرٍ

Barakallahu laka wabaraka alaika wajama qa bainakuma fil kairin

Meaning:

May Allah bless for you, and may He bless on you, and combine both of you in good (works).

(Book: Abu Dawud 1819)

The same duas can be wished upon the couples.

When start taking ablution

بِسْمِ اللهِ

Bismillah

Should say bismillah before taking ablution.

(Book: Nasai 77)

When finish taking ablution

أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ

Ash hathu al la ilaha illal lahu wah thahu laa shareekalahu wa ash hathu anna muham mathan abthuhu warasooluhu

Meaning:

I testify that there is no god but Allah, the One, there is no associate with Him and I testify that Muhammad is His servant and His Messenger.

OR

أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا عَبْدُ اللهِ وَرَسُوْلُهُ

Ash athu al la ilaha illal lahu wa anna muham mathan abthullahi warasooluhu

Meaning:

I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger.

(Book: Muslim 345, Bukhari 6387)

Whenever you hear the Azan

Allah's Apostle said, Whenever you hear the Adhan, say what the Mu'adhdhin is saying.

(Book: Bukhari 611)

Dua after Azan

After azan should recite salawath upon Prophet Mohammed (pbuh) and then recite the following dua. (There are verses of salawath on page  .)

اَللّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ آتِ مُحَمَّدًا اَلْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِيْ وَعَدْتَهُ

Allahumma rabba hazi hith thah wathi th thammathi was salathil kaa ima aathi muham mathan al waseelatha wal faleelatha wab azhu makamam mahmoothal laze wa athahu

Meaning:

O Allah! Lord of this perfect call (of not ascribing partners to You) and of the regular prayer which is going to be established! Kindly give Muhammad the right of intercession and superiority and send him (on the Day of Judgment) to the best and the highest place in Paradise which You promised him.

(Book: Bukhari 614, 4719)

When started praying

When saying Allahu Akbar and started the prayer, before reciting Al- hamdhu should recite following dua,

اَللّهُمَّ بَاعِدْ بَيْنِيْ وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اَللّهُمَّ نَقِّنِيْ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ اَللّهُمَّاغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ

Allahumma ba qithu bainee wa baina kathayaya kama ba qath tha bainal mashriki wal maq ribi, allahumma nakkini minal kathayaya kama yunakkaz zavbul abuyalu minath thanasi, allahumma qsil kathayaya bilma ie waz zalji wal barathu

Meaning:

O Allah! Set me apart from my sins (faults) as the East and West are set apart from each other and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah! Wash off my sins with water, snow and hail.

(Book: Bukhari 744)

OR

وَجَّهْتُ وَجْهِيَ لِلَّذِيْ فَطَرَ السَّمَاوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنْ الْمُشْرِكِيْنَ إِنَّ صَلاَتِيْ وَنُسُكِيْ وَمَحْيَايَ وَمَمَاتِيْ للهِ رَبِّ الْعَالَمِيْنَ لاَشَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِيْنَ اَللّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلَهَ إِلاَّ أَنْتَ أَنْتَ رَبّيْ وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِيْ وَاعْتَرَفْتُ بِذَنْبِيْ فَاغْفِرْ لِيْ ذُنُوبِيْ جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ وَاهْدِنِيْ لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِيْ لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنّيْ سَيّئَهَا لاَ يَصْرِفُ عَنِّيْ سَيّئَهَا إِلاَّ أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِيْ يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ

Waj jahthu waj hiya lillazee fatharas samavathi wal arla haneefan wama a na minal mushrikeena inna salathi wanuskee wamah yaya wamamathi lillahi rabbil aalameen. Laa shareekalahu wabi zalika au mirthu wa ana minal muslimeen. Allahumma anthal maliku la ilaha illa antha antha rabbi wa ana abthuka lalamthu nafsee waq tharafthu bizanbee faq firlee zunubee jamee an innahu laa yaq firuz zunooba illa antha wah thee li ahsanil aklaki laa yahthee li ahsaniha illa antha wasrif annee say yi aha laa yasrifu annee say yi aha illa antha lab biaka wa saq thiaka wal kairu kulluhu fee yathaika wash sharru laisa ilaika a na bika wa ilaika thabaraktha watha qa laitha as thaqfiruka wa athoobu ilaika.

Meaning:

I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O Allah, Thou art the King, there is no god but Thee, Thou art my Lord, and I am Thy bondman. I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee, and guide me in the best of conduct for none but Thee guideth anyone (in) good conduct. Remove sins from me, for none else but Thou can remove sins from me. Here I am at Thy service, and Grace is to Thee and the whole of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance.

(Book: Muslim 1290)

Dua in rukooh

اَللّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِيْ وَبَصَرِيْ وَمُخِّيْ وَعَظْمِيْ وَعَصَبِيْ

Allahumma laka raka thu wabika aamanthu walaka aslamthu kasha qa laka sam qee wabasaree wamukee wa almee wa qasabee

Meaning:

O Allah, it is for Thee that I bowed. I affirm my faith in Thee and I submit to Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew;

(Book: Muslim 1290)

Another Dua in rukooh

سُبْحَانَكَ اللّهُمَّ رَبَّنَا وَبِحَمْدِكَ اَللّهُمَّ اغْفِرْ لِيْ

Subuhanakallahumma rabbana wabi hamthika allahummaq firlee

Meaning:

I honor Allah from all what (unsuitable things) is ascribed to Him. O Allah Our Lord! And all the praises are for You. O Allah! Forgive me).

(Book: Bukhari 794, 817, 4293, 4698, 4697)

Another Dua in rukooh

سُبْحَانَ رَبّيَ الْعَظِيْمِ

Subuhana rabiyal aleem

Meaning:

Glory be to my Mighty Lord

(Book: Ahmath 3334)

After getting up from rukooh

اَللّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَاوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا بَيْنَهُمَا وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ

Allahumma rabbana lakal hamdhu mil as samawathi wamil al arlee wamil ama bainahuma wamil ama shi htha min shia in ba qthu

Meaning:

O Allah! Our Lord! Unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.

Another Dua after getting up from rukooh

اَللّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ

Allahumma rabbana walakal hamdhu

Meaning:

Our Lord, praise belongs to you

(Book: Bukhari 795, 7346)

OR

رَبَّنَا وَلَكَ الْحَمْد

Rabbana walakal hamdhu

Meaning:

Our Lord, praise belongs to you

(Book: Bukhari 689, 732, 734, 735, 738, 803, 804, 805, 1046, 1066, 1114, 4559)

OR

رَبَّنَا لَكَ الْحَمْدُ

Rabbana lakal hamdhu

Meaning:

Our Lord, praise belongs to you

(Book: Bukhari 722, 733, 789)

OR

اَللّهُمَّ رَبَّنَا لَكَ الْحَمْدُ

Allahumma rabbana lakal hamdhu

Meaning:

Our Lord, praise belongs to you

(Book: Bukhari 796, 3228, 4560)

Dua in sujood

سُبْحَانَ رَبّيَ الأَعْلَى

Subuhana rabbiyal aq laa

Meaning:

Glory be to my Lord, the Most High.

(Book: Ahmath 3334)

Another Dua in sujood

اَللّهُمَّ اغْفِرْ لِيْ ذَنْبِيْ كُلَّهُ دِقَّهُ وَجِلَّهُ وَأَوَّلَهُ وَآخِرَهُ وَعَلاَنِيَتَهُ وَسِرَّهُ

Allahumma q firlee zanbee kullahu thikkahu waj jillahu wa avvalahu wa akirahu wa alaniyathahu wasirrahu

Meaning:

O Lord, forgive me all my sins, small and great, first and last, open and secret.

(Book: Muslim 745)

Another Dua in sujood

 اَللّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِيْ لِلَّذِيْ خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ اللهُ أَحْسَنُ الْخَالِقِيْنَ

Allahumma laka sajath thu wabika aamanthu walaka aslamthu sajatha wajhee lillazee kalakahu wasavvarahu washakka sam ahu wabasarahu thabarakallahu ah sanul kaalikeen

Meaning:

O Allah, it is to Thee that I prostrate myself and it is in Thee that I affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it, and opened his faculties of hearing and seeing. Blessed is Allah, the best of Creators.

(Book: Muslim 1290)

Another Dua in sujood

 اَللّهُمَّ أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوْبَتِكَ وَأَعُوْذُ بِكَ مِنْكَ لاَ أُحْصِيْ ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ

Allahumma avoozu birilaka min sakathika wabimu qafathika min aukoobathika wa avoozubikka minka laa auh see zana an aliaka antha kama aznaitha a laa nafsika

Meaning:

O Allah! I seek refuge in Thy pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thee from Thee (Thy anger). I cannot reckon Thy praise. Thou art as Thou hast lauded thyself.

(Book: Muslim 751)

Another Dua in sujood

سُبْحَانَكَ اللّهُمَّ رَبَّنَا وَبِحَمْدِكَ اَللّهُمَّ اغْفِرْ لِيْ

Subuhanakallahumma rabbana wabihamdhika allahumma q firlee

Meaning:

I honor Allah from all what (unsuitable things) is ascribed to Him. O Allah Our Lord! And all the praises are for You. O Allah! Forgive me.

(Book: Bukhari 794, 817, 4293, 4968, 4967)

In between two sujoods

 رَبِّ اغْفِرْ لِيْ رَبِّ اغْفِرْ لِيْ

Rabbi q firlee rabbi q firlee

Meaning:

O Allah, forgive me, O Allah, forgive me

(Book: Ibn e Majah 887)

Another Dua in between two sujoods

 رَبِّ اغْفِرْ لِيْ وَارْحَمْنِيْ وَاجْبُرْنِيْ وَارْزُقْنِيْ وَارْفَعْنِيْ

Rabbi q firlee war hamnee wajuburnee war zukunee warfa qnee

Meaning:

O Allah! Forgive me, have mercy on me, compensate me, guide me and provide for me.

(Book: Ibn e Majah 888)

Dua in sitting stage of prayer (Ath thahiyath)

 اَلتَّحِيَّاتُ للهِ وَالصَّلَوَاتُ وَالطَّيّبَاتُ السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِيْنَ أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ

Ath thahiyathu lillahi was salawathu wath thaiyyibathu assalamu aliaka ayyuhan nabiyyu warah mathullahi wabarakathuhu assalamu alia na wa ala ibadillahis saliheena ash hadhu al la ilaha illal lahu wash hadhu anna muhammathan abudhuhu warasooluhu

Meaning:

Greetings belong to Allah and good words and prayers. Peace be upon you, O Prophet and the mercy of Allah and His blessings. Peace be upon us and upon the right-acting slaves of Allah. I testify that there is no god but Allah and I testify that Muhammad is His slave and Messenger.

 (Book: Bukhari 1202)

Another Dua in sitting stage of prayer

In the above Aththahiyath instead of assalamu aliaka ayyuhan nabiyyu , can recite,

اَلتَّحِيَّاتُ للهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلاَمُ عَلَى النَّبِيِّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِيْنَ أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Assalamu alan nabiyyi

Meaning:

Peace be upon the Prophet.

(Book: Bukhari 6365)

Salawath in prayer

After reciting Aththahiyath can recite one of these following salawaths

اَللّهُمَّ صَلّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيْمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

1.  Allahumma salli a la muham mathin wa azwajihi wazur riyathihi kama sal laitha a la aali iburaheema wabarik a la muham mathin wa azwajihi wa zurriyathihi kama baraktha a la aali iburaheema innaka hameethum majeedh

 (Book: Bukhari 3369)

اَللّهُمَّ صَلّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ اَللّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

2.  Allahumma salli a la muham mathiv wa a la aali muhammathin kama sallaitha a la iburaheema wa a la aali iburaheema innaka hameethum majeethun, allahumma barik a la muhammathiv wa a la aali muhammathin kama baraktha a la iburaheema wa a la aali iburaheema innaka hameethum majeeth.

(Book: Bukhari 3370)

اَللّهُمَّ صَلّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ اَللّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

3.  Allahumma salli a la muhammathiv wa a la aali muhammathin kama salaitha a la aali iburaheema innaka hameethum majeeth. Allahumma barik a la muhammathiv wa a la aali muhammathin kama baraktha a la aali iburaheema innaka hameethum majeeth

(Book: Bukhari 4797)

اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ

4.  Allahumma salli a la muhammathin abthika warasoolika kama sal laitha a la aali iburaheema wabarik a la muhammathin wa a la aali muhammathin kama baraktha a la iburaheema

(Book: Bukhari 4798, 6358)

Meaning of all the above salawaths:

O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious.

The last dua in prayer in the sitting stage

Prophet Mohamed (pbuh) taught us to recite several duas after reciting Aththahiyath and Salawath in the prayer. We can recite any of the following.

اَللّهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ اَللّهُمَّ إِنِّيْ أَعُوْذُ بِكَمِنْ الْمَأْثَمِ وَالْمَغْرَمِ

1.  Allahumma innee avoozubikka min a zabikal kaburi wa avoozu bika min fithnathil masee ith thaj jali wa avoozubikka min fithnathil mahya wa fithnathil mamathi allahumma innee avoozubikka minal ma qzami wal maq rami

Meaning:

O Allah, I seek refuge with You from the punishment of the grave and from the afflictions of Masi,h Ad-Dajjal and from the afflictions of life and death. O Allah, I seek refuge with You from the sins and from being in debt.

(Book: Bukhari 833)

اَللّهُمَّ إِنِّيْ ظَلَمْتُ نَفْسِيْ ظُلْمًا كَثِيْرًا وَلاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ فَاغْفِرْ لِيْ مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِيْ إِنَّك أَنْتَ الْغَفُوْرُ الرَّحِيْمُ

2.  Allahumma innee lalamthu nafsee lulman kazeeran wala ya qfiruz zunooba illa antha fa q firlee ma qfirathan min indhika war hamnee innaka anthal qafoorur raheem

Meaning:

O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be Merciful to me as You are the Forgiver, the Merciful.

(Book: Bukhari 834, 6326, 7388)

اَللّهُمَّ اغْفِرْ لِيْ مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّيْ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلَهَ إِلاَّ أَنْتَ

3. Allahum q firlee ma kathamthu wama ak karthu wama asrarthu wama a qlanthu wama asrafthu wama antha a qlamu bihi min nee anthal mukathimu wa anthal mu akkiru la ila illa antha

Meaning:

Forgive me my past and future wrong actions and what I keep secret and what I make known, the sins that I have exceeded the limits and the sins that you have known in advance. You are the One who puts forward and defers. There is no God except You.

(Book: Tirmidhi 3343)

Dua after every compulsory prayer

 لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ اَللّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ وَلاَ مُعْطِيَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ

La ila illalahu wah thahu la shareekalahu lahul mulku walahul hamdhu wahuva a la kulli sha in kadheer. Allahumma la mani qa lima aq thaitha wala muq thiya lima mana qtha wala yanfaqu zal jath thi minkal jath thu

Meaning:

None has the right to be worshipped but Allah and He has no partner in Lordship or in worship or in the Names and the Qualities, and for Him is the Kingdom and all the praises are for Him and He is omnipotent. O Allah! Nobody can hold back what you give and nobody can give what You hold back. Hard (efforts by anyone for anything cannot benefit one against Your Will.

(Book: Bukhari 844, 6330)

Soon after every prayers

 أَسْتَغْفِرُ اللهَ As tha qfirullah - Should recite three times above dua.

Meaning:

I beg forgiveness from Allah

Then,

اَللّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا الْجَلاَلِ وَالاِكْرَامِ

Allahumma anthas salamu waminkas salamu thabaraktha yaa zal jalali wal ikram

Meaning:

O Allah! Thou art Peace, and peace comes from Thee; Blessed art Thou, O Possessor of Glory and Honour.

(Book: Muslim 931)

اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنَ الْجُبْنِ وَأَعُوْذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا وَأَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ

Allahumma innee avoozubikka minal jubuni wa avoozubikka un au rathu ila arzalil qumuri wa avoozubikka min fithnathith thunya wa avoozubikka min a zabil kaburi

Meaning:

O Allah! I seek refuge with You from cowardice, and seek refuge with You from being brought back to a bad stage of old life and seek refuge with You from the afflictions of the world, and seek refuge with You from the punishments in the grave.

(Book: Bukhari 2822)

رَبّ قِنِيْ عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ

Rabbi kinee a zabaka yav ma thabu azu ibadhaka

Meaning:

O my Lord! Save me from Thy torment on the Day when Thoil, wouldst raise or gather Thy servants.

(Book: Muslim 1290)

Duas of Prophet Mohammed (pbuh) asked in several situations

Prophet Mohammed (pbuh) also had faced problems like us. When he faced problems, he asked dua from Allah. When we also face problems we can also recite the same duas for the appropriate situations.

We may choose the duas according to their translation best suited for our problem.

اَللّهُمَّ اجْعَلْ فِيْ قَلْبِيْ نُوْرًا وَفِيْ بَصَرِيْ نُوْرًا وَفِيْ سَمْعِيْ نُوْرًا وَعَنْ يَمِينِيْ نُوْرًا وَعَنْ يَسَارِيْ نُوْرًا وَفَوْقِيْ نُوْرًا وَتَحْتِيْ نُوْرًا وَأَمَامِيْ نُوْرًا وَخَلْفِيْ نُوْرًا وَاجْعَلْ لِيْ نُوْرًا

1.  Allahummaj qal fee kalbee nooran wafee basaree nooran wafee sam ee nooran wa an yameenee nooran wa an yasaree nooran wa favkee nooran wa thah thee nooran wa a mamee nooran wa kalfee nooran waj al lee nooran

Meaning:

O Allah! Put light in my heart and alight above me, a light behind me, a light in front of me and a light behind me. Appoint alight for me.

(Book: Bukhari 6316) اَللّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

2. Allahumma rabbana aathina fith thunya hasanathav wafil aa kirathi hasanathav wakina a zaban nar

Meaning:

O Allah! Our Lord! Give us in this world that, which is good and in the Hereafter that, which is good and save us from the torment of the Fire.

(Book: Bukhari 4522, 6389)

اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

3.  Allahumma innee avoozubikka minal hammi wal hazani wal aj zi wal kasali wal bukli wal jubuni wala la id dhaini wa qalabathir rijali

Meaning:

O Allah! I seek refuge with You from, having worries sadness, helplessness, laziness, miserliness, cowardice, from being heavily in debt and from being overpowered by other persons unjustly.

(Book: Bukhari 5425, 6369)

رَبّ اغْفِرْ لِيْ خَطِيْئَتِيْ وَجَهْلِيْ وَإِسْرَافِيْ فِيْ أَمْرِيْ كُلِّهِ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّيْ اَللّهُمَّ اغْفِرْ لِيْ خَطَايَايَ وَعَمْدِيْ وَجَهْلِيْ وَهَزْلِيْ وَكُلُّذَلِكَ عِنْدِيْ اَللّهُمَّ اغْفِرْ لِيْ مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ

4.  Rabbi-ghfir-li Khati 'ati wa jahli wa israfi fi amri kullihi, wa ma anta a'lamu bihi minni. Allahumma ighfirli khatayaya wa 'amdi, wa jahli wa jiddi, wa kullu dhalika'indi. Allahumma ighrifli ma qaddamtu wa ma akhartu wa ma asrartu wa ma a'lantu. Anta-l-muqaddimu wa anta-l-mu'akh-khiru, wa anta 'ala kulli shai'in qadir.

Meaning:

O Lord! Forgive me my errors and ignorance and my prodigality in all of my affair and what You know best of me in it. O Allah! Forgive me my errors, what I do intentionally, my ignorance, and my jest. All of that is with me. O Allah! Forgive my what I did in the past and what I may do in the future, what I coceal and what I make public, You are the One who advances matters and defers them. You have power over all things.

(Book: Bukhari 6398)

 اَللّهُمَّ مُصَرّفَ الْقُلُوْبِ صَرّفْ قُلُوْبَنَا عَلَى طَاعَتِكَ 5.  Allahumma musarrifal kuloobi sarrif kuloobana a la tha a thika

Meaning:

0 Allah, the Turner of the hearts, turn our hearts to Thine obedience.

(Book: Muslim 4798)

اَللّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ اَللّهُمَّ إِنّي أَعُوْذُ بِعِزَّتِكَ لاَ إِلَهَ إِلاَّ أَنْتَ أَنْ تُضِلَّنِيْ أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوْتُ وَالْجِنُّ وَالاِنْسُ يَمُوْتُوْنَ

6.  Allahumma laka aslamthu wabika aa manthu wa alaika thavak kalthu wa ilaika a nabthu wabika kasamthu , allahumma innee avoozu bi izzathika la ila illa antha an thu lillanee anthal hay yullazee la yamoothu wal jinnu wal insu yamoothoon

Meaning:

O Allah! It is unto Thee that I surrender myself. I affirm my faith in Thee and repose my trust in Thee and turn to Thee in repentance and with Thy help fought my adversaries. O Allah, I seek refuge in Thee with Thine Power; there is no god but Thou, lest Thou leadest me astray. Thou art ever-living that dieth not, while the Jinn and mankind die.

(Book: Muslim 4894)

اَللّهُمَّ أَصْلِحْ لِيْ دِينِيَ الَّذِيْ هُوَ عِصْمَةُ أَمْرِيْ وَأَصْلِحْ لِيْ دُنْيَايَ الَّتِيْ فِيْهَا مَعَاشِيْ وَأَصْلِحْ لِيْ آخِرَتِيَ الَّتِيْ فِيْهَا مَعَادِيْ وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِيْ فِيْ كُلّ خَيْرٍ وَاجْعَلِ الْمَوْتَ رَاحَةً لِيْ مِنْ كُلّ شَرّ

7.  Allahumma as lih lee dheeniyal lazee huva ismathu amree waslih lee dhun ya yallathee feeha ma qa shee wa aslih lee akiriyallathee feeha ma qathee waj a lil hayatha ziyatha than lee fee kulli kairin waj a lil mavtha ra hathan lee min kulli sharrin

Meaning:

O Allah! set right for me my religion which is the safeguard of my affairs. And set right for me the affairs of my world wherein is my living. And set right for me my Hereafter on which depends my after-life. And make the life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil.

(Book: Muslim 4897)

 اَللّهُمَّ إِنّيْ أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى 8.  Allahumma innee as a lukal hudha wathuka wal a fafa wal qi na

Meaning:

O Allah! I beg of Thee the right guidance, safeguard against evils, chastity and freedom from want.

(Book: Muslim 4898)

اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اَللّهُمَّ آتِ نَفْسِيْ تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلاَهَا اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَمِنْ قَلْبٍ لاَ يَخْشَعُ وَمِنْ نَفْسٍ لاَ تَشْبَعُ وَمِنْ دَعْوَةٍ لاَ يُسْتَجَابُ لَهَا

9.  Allahumma innee avoozubikka minal ajzi wal kasali wal jubuni wal bukli wal harami wa azabil kabri, alluhumma aathi nafsee thakvaaha wazakkiha antha kairu man zakkaha antha waliyyuha wa mavlaha, allahumma innee avoozubikka min ilmil laa yanfaqu wamin kalbinl laa yakshahu wamin nafsin laa thas baqu wamin dhaq wathin laa yusthajabu laha

Meaning:

 O Allah! I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting Friend thereof and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not responded.

(Book: Muslim 4899)

اَللّهُمَّ إِنّيْ أَعُوْذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ وَتَحَوُّلِ عَافِيَتِكَ وَفُجَائَةِ نِقْمَتِكَ وَجَمِيعِ سَخَطِكَ 10. Allahumma innee avoozubikka min zavali niq mathika watha havvuli aafiyathika wafu ja athi nikmathika wajamee qi sakathika

Meaning:

O Allah! I seek refuge in Thee from the withdrawal of Thine blessing and the change of Thine protection (from me) and from the sudden wrath of Thine, and from every displeasure of Thine.

(Book: Muslim 4922)

Kunooth of Vithr prayer

Prophet Mohammed (pbuh) taught us to recite the following dua in the last rak kath of the vithr prayer.

 اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ وَعَافِنِي فِيمَنْ عَافَيْتَ وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِي فِيمَا أَعْطَيْتَ وَقِنِي شَرَّ مَا قَضَيْتَ فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

Allahummah dhinee feeman hathaitha wa qa fini feeman aafaitha wathavallanee feeman thavallaitha wabariklee feema aq thaitha wakini sharra ma kalaitha fa innaka thak lee wala yukla a laika wa innahu laa yazillu man walaitha thabaraktha rabbana watha aa laitha

Meaning:

O Allah! Guide me among those thou hast guided, grant me security among those thou hast granted security, take me into Thy charge among those Thou hast taken into Thy charge, bless me in what Thou hast given, guard from the the evil of what Thou hast decreed, fot Thou dost decree, and nothing is decreed for Thee. He whom Thou befriendest is not humbled. Blessed and Exalted art Thou, our Lord.

(Book: Tirmidhi 426)

Duas from holy Quran

Allah has mementioned in the Quran many duas which were asked by the prophets and the righteous Servants of Allah. Through the meaning of these duas we can find out which dua suits the situation. We can find out the most suitable dua from the beginning and the end of these verses.

Thee do we worship, and Thine aid we seek. Show us the straight way, the way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.

(Al Quran 1: 4-7)

Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful. Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.

(Al Quran 2: 127, 128)

Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!

(Al Quran 2: 201)

Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith.

(Al Quran 2: 250)

Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith.

(Al Quran 2: 286)

Our Lord! Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure.

(Al Quran 3: 8)

Our Lord! We have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire.

(Al Quran 3: 16)

O Allah! Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.

(Al Quran 3: 26)

O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

(Al Quran 3: 38)

Our Lord! We believe in what Thou hast revealed, and we follow the Messenger; then write us down among those who bear witness.

(Al Quran 3: 53)

Our Lord! Forgive us our sins and anything we may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith.

(Al Quran 3: 147)

Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. Our Lord! Any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers find any helpers! Our Lord! We have heard the call of one calling (Us) to Faith, Believe ye in the Lord, and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous. Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise.

(Al Quran 3: 191, 192, 193, 194)

Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!

(Al Quran 4: 75)

Our Lord! We believe; write us down among the witnesses.

(Al Quran 5: 83)

Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost.

(Al Quran 7: 23)

Our Lord! Decide Thou between us and our people in truth, for Thou art the best to decide.

(Al Quran 7: 89)

Our Lord! Pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)!

(Al Quran 7: 126)

If our Lord have not mercy upon us and forgive us, we shall indeed be of those who perish.

(Al Quran 7: 149)

And ordain for us that which is good, in this life and in the Hereafter.

(Al Quran 7: 156)

Allah sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne (of Glory) Supreme!

(Al Quran 9: 129)

In Allah do we put out trust, Our Lord! Make us not a trial for those who practise oppression;

And deliver us by Thy Mercy from those who reject (Thee).

(Al Quran 10: 85, 86)

Embark ye on the Ark, in the name of Allah, whether it move or be at rest! For my Lord is, be sure, Oft-Forgiving, Most Merciful!

(Al Quran 11: 41)

O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous.

(Al Quran 12: 101)

O my Lord! Make me one who establishes regular Prayer, and also (raise such) among my offspring O our Lord! And accept Thou my Prayer. O our Lord! Cover (us) with Thy Forgiveness me, my parents, and (all) Believers, on the Day that the Reckoning will be established!

(Al Quran 14: 40, 41)

My Lord! Bestow on them thy Mercy even as they cherished me in childhood.

(Al Quran 17: 24)

Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!

(Al Quran 18: 10)

O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee! Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself.

(Al Quran 19: 4, 5)

O my Lord! Expand me my breast; Ease my task for me; and remove the impediment from my speech, so they may understand what I say.

(Al Quran 20: 25, 26, 27, 28)

O my Lord! Advance me in knowledge.

(Al Quran 20: 114)

Truly distress has seized me, but Thou art the Most Merciful of those that are merciful.

(Al Quran 21: 83)

There is no god but thou: glory to thee: I was indeed wrong!

(Al Quran 21: 87)

O my Lord! Leave me not without offspring, though thou art the best of inheritors.

(Al Quran 21:89)

Praise be to Allah, Who has saved us from the people who do wrong.

(Al Quran 23:28)

O my Lord! Enable me to disembark with thy blessing: for Thou art the Best to enable (us) to disembark.

(Al Quran 23:29)

O my Lord! Help me: for that they accuse me of falsehood.

(Al Quran 23: 39)

O my Lord! Put me not amongst the people who do wrong!

(Al Quran 23:94)

O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones. And I seek refuge with Thee O my Lord! lest they should come near me.

(Al Quran 23: 97, 98)

Our Lord! We believe; then do Thou forgive us, and have mercy upon us: For Thou art the Best of those who show mercy!

(Al Quran 23: 109)

O my Lord! Grant Thou forgiveness and mercy for Thou art the Best of those who show mercy!

(Al Quran 23: 118)

Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous.

(Al Quran 25:65)

Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.

(Al Quran 25: 74)

Only, our desire is that our Lord will forgive us our faults, that we may become foremost among the believers!

(Al Quran 26: 51)

Who created me, and it is He Who guides me; Who gives me food and drink, And when I am ill, it is He Who cures me; Who will cause me to die, and then to life (again); And who, I hope, will forgive me my faults on the day of Judgment. O my Lord! bestow wisdom on me, and join me with the righteous; Grant me honourable mention on the tongue of truth among the latest (generations); Make me one of the inheritors of the Garden of Bliss; Forgive my father, for that he is among those astray; And let me not be in disgrace on the Day when (men) will be raised up.

(Al Quran 26: 78 87)

Judge Thou, then, between me and them openly, and deliver me and those of the Believers who are with me.

(Al Quran 26: 118)

O my Lord! Deliver me and my family from such things as they do!

(Al Quran 26: 169)

Praise be to Allah, Who has favored us above many of his servants who believe!

(Al Quran 27: 15)

O my Lord! So order me that I may be grateful for Thy favors, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous Servants.

(Al Quran 27: 19)

O my Lord! I have indeed wronged my soul! Do Thou then forgive me!

(Al Quran 28: 16)

O my Lord! Save me from people given to wrong-doing.

(Al Quran 28: 21)

O my Lord! Truly am I in (desperate) need of any good that Thou dost send me!

(Al Quran 28: 24)

O my Lord! Help Thou me against people who do mischief!

(Al Quran 29: 30)

O my Lord! Grant me a righteous (son)!

(Al Quran 37: 100)

Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancor (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful.

(Al Quran 59: 10)

Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal. Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise.

(Al Quran 60: 4, 5)

Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things.

(Al Quran 66: 8)

It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (in repentance)!

(Al Quran 68: 32)

I seek refuge with the Lord of the Dawn. From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practice secret arts; And from the mischief of the envious one as he practices envy.

(Al Quran: Chapter 113)

I seek refuge with the Lord and Cherisher of Mankind, The King (or Ruler) of Mankind, The god (or judge) of Mankind, From the mischief of the Whisperer (of Evil), who withdraws (after his whisper), (The same) who whispers into the hearts of Mankind, Among Jinns and among men.

(Al Quran: Chapter 114)

The meaning of the word kul is say . When we ask dua from Allah, if we say kul then it means that we are asking Allah to say. Therefore in these two suras we do not mention the word kul. But when reciting the Quran the word kul should be recited.

30.05.2012. 12:39 PM

When we meet

சந்திக்கும் வேளையில் - When we meet

இலங்கையைச் சேர்ந்த சகோதரி ஷஹானா அவர்கள் சந்திக்கும் வேளையில் என்ற பெயரில் பீஜே எழுதிய நூலை ஆங்கிலத்தில் மொழிமாற்றம் செய்து அனுப்பியுள்ளார். நன்றியுடன் அதை நமது இணைய தளத்தில் வெளியிடுகிறோம்.

Preface

Each and everyone depend on another.

Humankind meets their relations, friends and strangers everyday in their life. There are many people don t know what they should do when they meet people, so they neglect someone. Some respect others according to their wealth and status, they worship those people and falling on a person s feet for blessings.

We shouldn t neglect and worship people as well as when we meet them. We greet people when meeting it makes humanity and good understanding between them. It will not harm anyone s self respect.

The greeting which Islam teaches, is most special than other greetings. Prophet Muhammad (pbuh) has explained the orders to greet people.

I have written this book to explain this with authentic. I have explained salaam, musabaha, hugging including all matters authentically in this small book. I pray Allah, everyone gets useful through this.

 P.ZAINUL ABDEEN

When we meet

Greeting in Islam (salaam)

People when they meet each other they greet in several ways. But among these greetings, Islamic greeting salaam is most acceptable compared to the non Muslims type of greetings.

When people meet they used to tell vanakkam, namasthay and etc. When we think about this we can find lot of faults in this type of greetings.

Worshiping means praying and giving respect. If a person is worshiping another person, it means the second person is worshiped by the first person. If both persons worship each other it is meaningless. This is senseless act. Between them if one is to respect and other is not, the greeting becomes, pointless. Ideally a greeting should be that a greeting is reciprocated by the other.

In the western culture the most common type of greetings is Good Morning , Good Afternoon , Good Evening , Good Night which at times is not practical.

Even though we maintain that every day is a good day we as human beings have our up s and down s. For example if there was a calamity in a person s house by way of a funeral, floods, fire or sudden accident can we greet that person by saying GOOD MORNING or GOOD EVENING etc. Definitely in the worldly context it s not a good day for him

But the Islamic greeting (salaam) Assalamu alaikum means (peace be upon you) suits every occasion. Even, in a wedding house we need peace. Even in a funeral house we need peace. Even a person, who has undergone a loss in his business, needs peace. Even the person, who has gained from his business, needs peace. We can use this Islamic greeting salaam only among everyone at any time in any occasion in our life.

The Rewards of saying Salaam (Islamic Greeting)

Saying salaam to each other is bringing us to heaven.

The Messenger of Allah (may peace and blessing be upon him) observed: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum.

 (Book: Muslim81)

A person asked Allah's Apostle. What (sort of) deeds in or (what qualities of) Islam are good? He replied, To feed (the poor) and greet those whom you know and those whom you don't know.

 (Book: Bukhari 12, 28, 6236)

There are frequent fights among human beings because of anger, selfishness bad habits. These fights shouldn t continue for long. Islam says when we get angry the very next moment we should become calm.

Because of that Prophet Mohamed (pbuh) said a Muslim shouldn t be angry with another Muslim for more than three days. Shouldn t be angry doesn t mean that both persons who got angry should become friends like before soon after that. It will not be possible for most people. But must reduce the anger step by step. The first step is by saying salaam to each other.

If the persons who got angry meet each other and say salaams then he will reach the first step. When this continues day by day the problem will be solved. Our Prophet Mohamed said about this in short as follows.

Prophet Mohammed (pbuh) said, It is not lawful for a man to desert his brother Muslim for more than three nights. (It is unlawful for them that) when they meet, one of them turns his face away from the other, and the other turns his face from the former, and the better of the two will be the one who greets the other first.

(Book: Bukhari 6077, 6237)

Several words for salaam

We know to say Assalamu alaikum. Likewise there are several words to say salaam. In those, we can use any words to say salaam.

Salaamun Alaikum

Instead of Assalamu alaikum we can say salamun alaikum.

When those come to thee who believe in Our signs, Say: Peace be on you: Your Lord hath inscribed for Himself (the rule of) mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo! He is Oft-forgiving, Most Merciful.

(Al Quran 6: 54)

Between them shall be a veil, and on the heights will be men who would know everyone by his marks: they will call out to the Companions of the Garden, peace on you : they will not have entered, but they will have an assurance (thereof).

(Al Quran 7: 46)

 Peace unto you for that ye persevered in patience! Now how excellent is the final home!

(Al Quran 13: 24)

(Namely) those whose lives the angels take in a state of purity, saying (to them), Peace be on you; enter ye the Garden, because of (the good) which ye did (in the world).

(Al Quran 16: 32)

And when they hear vain talk, they turn away therefrom and say: To us our deeds, and to you yours; peace be to you: we seek not the ignorant.

(Al Quran 28: 55)

And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: Peace be upon you! Well have ye done! Enter ye here, to dwell therein.

(Al Quran 39: 73)

Salaam When we meet each other if we say only salaam, that is also permissible in Islam.

(This will be) their cry therein: Glory to Thee, O Allah! And Peace will be their greeting therein! And the close of their cry will be: Praise be to Allah, the Cherisher and Sustainer of the worlds!

(Al Quran 10: 10)

There came Our messengers to Abraham with glad tidings. They said, Peace! He answered, Peace! and hastened to entertain them with a roasted calf.

(Al Quran 11: 69)

But those who believe and work righteousness will be admitted to gardens beneath which rivers flow, - to dwell therein for aye with the leave of their Lord. Their greeting therein will be: Peace!

(Al Quran 14: 23)

When they entered his presence and said, Peace! He said, We feel afraid of you!

(Al Quran 15: 52)

Their salutation on the Day they meet Him will be Peace! ; and He has prepared for them a generous Reward.

(Al Quran 33: 44)

But turn away from them, and say Peace! But soon shall they know!

(Al Quran 43: 89)

Behold, they entered his presence, and said: Peace! He said, Peace! (and thought, These seem) unusual people.

(Al Quran 51: 25)

Salaamun Alaika

We can say salaam for a man salaamun alaika and for a women salaamun alaiki.

Abraham said: Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious.

(Al Quran 19: 47)

Above Quran verse is mentioned that Prophet Ibrahim (A) said salaam to his father as salaamun alaika.

Assalamu Alaika

 We can greet as Assalamu Alaika also.

Prophet Mohammed (pbuh) taught to greet assalamu alaika in the thashah huth of Atthahiyath.

 See Bukhari 831, 835, 1202, 6230, 6265, 7381.

When Allah created Adam, He said (to him), Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring. Adam (went and) said, 'As-Salamu alaikum .' They replied, 'AsSalamu-'Alaika.

This hadith was recorded in many books including Bukhari.

See Bukhari 3326, 6227

Alaika is a term used for males .When saying salaams for females the term alaiki can be used.

Miswar bin Makhrama (R) and 'Abdur-Rahman bin Aswad (R) said salaam to Aysha (R) assalamu aliaki.The above excerpt is based on this hadith.

See Bukhari 6075.

For one singular and more for plural

Alaikum is plural word. Even that we use this when we say salaam. It depends on singular or plural we can change the word to say salaam accordingly.

The Prophet said, Allah created Adam in his complete shape and form (directly), sixty cubits (about 30 meters) in height. When He created him, He said (to him), Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring. Adam (went and) said, 'As-Salamu alaikum (as plural).' They replied, 'AsSalamu-'Alaika wa Rahmatullah (as singular).

(Book: Bukhari 6227, 3326)

Replying For Salaam

 When a person says salaam to another one, it s compulsory to reply for the salaams.

Prophet Mohammed (pbuh) ordered us to do five things to another Muslim. He ordered us:  to follow the funeral procession. to visit the sick, to accept invitations, to return the greeting and to reply to the sneezer.

 (Book: Bukhari 1240)

Should reply for salam in good manner

A person should reply to the salaam the same way he was greeted or even better.

When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.

(Al Quran 4: 86)

When Prophet Adam (A) said salaam to the angels he said only Assalamu alaikum. For that, when angels replied they added warahmathullahi as we mentioned in earlier hadees.

And Prophet Ibrahim (A) also replied to angels salaam as greetings, as we mentioned earlier hadees. Both hadees are testimony for this.

Convey salaam

When we meet each other we say salaam likewise we can convey our salaam to someone who is not in front of us, through another person. He must convey the salaam to the third person. And the third person should reply to the salaam accordingly.

The daughter of the Prophet (pbuh) sent (a messenger) to the Prophet requesting him to come as her child was dying (or was gasping), but the Prophet returned the messenger and told him to convey his greeting to her.

(Book: Bukhari 1284, 5655, 6655)

 .We were afraid that we might be left behind (separated) from the Prophet so I went in search of the Prophet and made my horse to run at a galloping speed at times and let it go slow at an ordinary speed at other times till I met a man from the tribe of Bani Ghifar at midnight. I asked him, Where did you leave the Prophet ? He replied, I left him at Ta'hun and he had the intention of having the midday rest at As-Suqya. I followed the trace and joined the Prophet and said, 'O Allah's Apostle! Your people (companions) send you their compliments, and (ask for) Allah's Blessings upon you. They are afraid lest they may be left behind .

(Book: Bukhari 1821, 1822)

Prophet Muhammad (pbuh) married a woman and went inside the house. My mother Ummu Sulaim prepared sweets. I brought those sweets to Prophet Muhammad (pbuh). I conveyed my mother s salaam to Prophet Muhammad (pbuh)

Narrated by Anas (R)

(Book: Nasaee 2572)

The Prophet Mohammed (pbuh) said to Aisha (R) O 'Aisha' this is Gabriel and he sends his (greetings) salutations to you. 'Aisha (R) said, Salutations (Greetings) to him, and Allah's Mercy and Blessings be on him .

(Book: Bukhari 3217, 3768, 6201, 6249, 6253)

Is salaam only for Muslims?

Many Muslims think we can say salaam only for Muslims. Therefore when they meet non Muslims friends they feel odd and they greet like vanakkam, vanthanam and namasthay and they lose their self respect.

In Islam if there is a rule to avoid saying salaam to non Muslims it should be followed, there is no question about it. But Allah and Prophet Mohamed (pbuh) do not teach us like that. Lot of people does not know that Islam allows saying salaam to non Muslims.

Now we will see the testimonies.

In many verses in the Al Quran, Allah has emphasized Muslims to follow the ways of Prophet Ibrahim (A)

Read the Quran 2:130, 2:135, 3:95, 4:125, 6:161, 16:123, and 22:78.

Once Prophet Ibrahim (pbuh) seeked forgiveness from Allah for his father. When he knew, he can t ask forgiveness for non believers from Allah, he didn t. Allah says in the Quran, there are many lessons in Prophet Ibrahim s (pbuh) life except seeking forgiveness for his father.

Quote

 There is for you an excellent example (to follow) in Ibrahim and those with him, when they said to their people: We are clear of you and of whatever ye worship besides Allah: we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone : But not when Abraham said to his father: I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah. (They prayed): Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.

(Al Quran 60: 4)

Ibrahim said: Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious.

(Al Quran 19: 47)

We can t take this as a model in our life. But at the same time we can get the lesson that we can say salaam to non Muslims through these two verses. Therefore, saying salaam to non Muslims is in Prophet Ibrahim s footpath. We can t refuse this.

Some people ask how can we say like peace be upon you (salaam) for non Muslims. This Question is wrong.

Assalamualikum means peace be upon you. One meaning is when they follow the Islam as their (non Muslims) guideline, they will get peace. Another meaning is they might get every good thing in this world. There is no restriction to pray for good things for non Muslims in this world. So, there is no reason to avoid saying salaam among non Muslims.

Prophet Mohamed said that spread the salaam to knowing and unknowing people as we mentioned earlier.

If there is a law, we should say salaam only for Muslims, Prophet Mohamed (pbuh) would have told us as to say salaam to only Muslims. But he didn t. He said knowing and unknowing persons.

If we do not know about a person we do not know whether he is a Muslim or not. We know Prophet Mohamed (pbuh) as he mentioned we can say salaam to everyone without worrying.

Allah guides us when stupid people argue about this, we should say salaam and be silent. There are bad people and non Muslims in this group.

And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, Peace!

(Al Quran 25:63)

And when they hear vain talk, they turn away therefrom and say: To us our deeds, and to you yours; peace be to you: we seek not the ignorant.

(Al Quran 28: 55)

(Allah has knowledge) of the (Prophet s) cry, O my Lord! Truly these are people who will not believe! But turn away from them, and say Peace! But soon shall they know!

(Al Quran 43: 88, 89)

If we read these verses we can realize that we can say salaam to non Muslims too.

Even though, some people misunderstand about this issue and they say we cannot say salaam to non Muslims.

If people of the book say salaam, say wa allaikum (up on you) said by Prophet Muhammad (pbuh).

(Book: Bukhari 6258)

Because Prophet Muhammad (pbuh) ordered to say wa allaikum, misunderstanding people are arguing that we can t say salaam to non Muslims.

In Islam there is a common rule that when Prophet Muhammad (pbuh) ordered something in particular we should take it and what He prohibited by giving reasons we should avoid it. This we can t take as a common prohibition.

Prophet Muhammad (pbuh) has explained the reason to say wa allaikum for the people of the book.

The Jews used to greet the Prophet by saying, (without saying Assalamu) As-Samu 'Alaika (i.e., death be upon you), so I understood what they said, and I said to them, As-Samu 'alaikum wal-la'na (i.e. Death and Allah's Curse be upon you).

(Book: Bukhari 6257, 2935, 6256, 6024, 6030, 6395, 9401, 6927)

Prophet Muhammad (pbuh) ordered not to say salaam because the Jews said assamu instead of assalamu. We can understand through this that if they say properly only we can reply them properly. This is the proper way to understand this issue with the hadees what we have mentioned earlier.

The Orders of saying salaam

Anyone can say salaam first when they meet somebody. Even though Prophet Muhammad (pbuh) has mentioned who is the right person to say salaam first.

Prophet Mohammed (pbuh) said, The riding one should greet the walking one, and the walking one should greet the sitting one, and the small number of persons should greet the large number of persons.

(Book: Buhari 6232, 6234)

In another hadees Prophet Muhammad (pbuh) has mentioned, the young should say salaam first to the old.

(Book: Bukhari 6231)

The young should say salaam to the old is best even though elders saying salaam to young ones is great example.

Anas (R) that he passed by a group of boys and greeted them and said, The Prophet used to do so.

(Book: Bukhari 6247)

When you re in a call of nature, should not say salaam

We can say salaam to someone while eating, drinking and doing other things. He also can reply. But we can t say salaam to the person who is in a call of nature. In this position anyone can t reply for salaam also.

When Prophet Muhammad (pbuh) was in a call of nature, a man who was passing him said salaam to Prophet Muhammad (pbuh). But Prophet Muhammad (pbuh) didn t reply him.

(Book: Muslim 555)

Males can say salaam to females and females also can say salaam to males

There is no restriction in Islam for this. Some people say that males shouldn t hear females voice. This is wrong. There is no testimony for this in Islam.

There was a woman amongst us who had a farm and she used to sow Silq (a kind of vegetable) on the edges of the streams in her farm. On Fridays she used to pull out the Silq from its roots and put the roots in a utensil. Then she would put a handful of powdered barley over it and cook it. The roots of the Silq were a substitute for meat. After finishing the Jumma prayer we used to greet her and she would give us that food which we would eat with our hands, and because of that meal, we used to look forward to Friday. Narrated by Sahl bin Sad

 (Book: Bukhari 938, 6248)

This happened every week during Prophet Mohammed s (pbuh) period. If it is wrong Prophet Mohammed (pbuh) would have pin pointed out.

Musabaha- Shaking Hands

When we meet each other, shaking hands is also one of the ways of Prophet s.

Prophet Muhammad (pbuh) said Yemen people had come. They only greeted with musabaha to us in first time .

 (Book: Abudawood 4537)

Prophet Muhammad (pbuh) agreed the way of musabah through this.

Three companions including Kahf bin Malik (R) were boycotted by Prophet Muhammad (pbuh) some days for not presented in Thabook war. After that Allah revealed a Quran verse and said that those three are forgiven by Allah. After that Kahf bin Malik (R) went to masjid. Whe he mentioned about this he says I went inside the masjid. Prophet Muhammad (pbuh) was there. When Thalha (R) saw me, he came towards me did musabaha and gave his wishes .

 (Book: Buhari 4418)

 I went with Prophet Muhammad (pbuh) to take oath from some ladies. Then Prophet Muhammad (pbuh) mentioned them whatever you can perform according to your strength . And he said I don t do musabaha with females .

 (Book: Ibnumajah 2865)

According to I don t do musabaha with females , we can understand Prophet Mohammed (pbuh) had musabaha with males.

Males for males and females for females do musabaha is the way of Prophet Muhammad (pbuh).

We should learn the correct way to do musabaha. The Indian s when doing musabaha, they touch other person two hands by their two hands. Some people when doing musabaha, they press other one s small finger.

Because of their superstition of Kilr who is supposed to be alive. It is stated that he doesn t have flesh in his small finger. He comes with anyone s feature. If we do musabaha with him, we will be Avliya. This story is from stupidity that is due the lack of knowledge of Islam. There is no testimony of this in Islam.

The correct way of do musabaha is, touching each ones right hand.

The meaning of musabaha is touching palm to palm.

When both do from one hand only this comes true. When we use both hands to do musabaha, left palm is touched by other one s right palm opposite side of palm. Both palms won t fit together. Therefore, we can t get the straight meaning of musabaha, should do from one hand.

The scholars Ibnu Hajar and Ibnul Kayyum have denoted that musabaha should be done by one hand it is the correct way according to the dictionary.

The people who say that can do musabaha by both hands or should do by both hands, showing testimony for the following hadees which is in buhari.

Imam Buhari has published this hadees under the subject of musabaha. But there is no connection with musabaha.

Prophet Muhammad taught me atthahiyath. At that time, my hand was between Prophet Muhammad s both hands. This is the hadees.

 (Book: Bukhari 6265)

Through this hadees, we can understand when a person teaches another one he can hold the hand of leaner and teach. This hadees does not denote about doing musabaha when people meet.

And Prophet Muhammad (pbuh) used both hands and Ibnu Mashu ud (R) used one hand. The people who denote this hadees as testimony of musabaha must consider this hadees. Because it does not denote one should use one hand and other should use both hands .

Hugging

When people meet there is a custom to hug each one. This act is not the way of Prophet authentically. Every hadiths which describe about this are weak.

 Zaid Bin Harisa (R) came to Prophet s house and knocked the door. Prophet Muhammad (pbuh) was inside the house. Prophet went to open the door nudely as long as his cloth was dragged. I never saw him like that earlier or after. As soon as Prophet hugged him and kissed . Narrated by Aysha (R)

(Book: Tirmidhi 2656)

The order of narration of this hadith is weak. Let s see how it became weak.

v Urva has narrated from Aysha (R).

v Zuhri has narrated from Urva.

v Muhammad Bin Is hak has narrated from Zuhri.

v Yahya Bin Muhammad has narrated from Muhammad Bin Is hak.

v Ibrahim has narrated from his father Yahya Bin Muhammad.

v Imam Bukhari has narrated from Ibrahim.

v Imam Tirmidhi has recorded from Imam Buhari.

Above this order of narration Yahya Bin Muhammad and his son Ibrahim both are weaklings (weak persons).

This hadith is announced by two weaklings. Therefore we can t accept this as authentic.

Above mentioned that Prophet Muhammad (pbuh) went nude to open the door, weaken the hadith s authenticity even more. Because, Prophet Muhammad (pbuh) presents nude among everyone is against to most quranic and hadith verses.

Being Prophet s wife, Aysha (R) mentioned in above hadith as she never saw him nude like that also weaken to the authenticity.

Narrated AbuDharr: Ayyub ibn Bushayr ibn Ka'b al-Adawi quoted a man of Anazah who said that he asked AbuDharr when he left Syria: I wish to ask you about a tradition of the Apostle of Allah (peace_be_upon_him). He said: I shall tell you except that it is something secret. Did the Apostle of Allah (peace_be_upon_him) shake hands with you when you met him? He replied: I never met him without his shaking hands with me. One day he sent for me when I was not at home. When I came I was informed that he had sent for me. I came to him and found him on a couch. He embraced me and that was better and better.

(Book: Abu dawud 4538, Ahmad 20470, 20502)

Ayyoob Bin Buhair has mentioned, a person narrated from Aboothar (R).

What s this person s name? Is he good mannered or bad? How is his memory? When these matters not mentioned, can t accept this as authentic hadith.

Anas (R) narrated that Prophet s companions do musabaha when they meet. When they come from journey, they hug each other.

(Book: Aswath of Thabrani)

This hadith is also weak for below reasons.

v Kathatha has narrated from Anas (R).

v Shuh ba has narrated from Kathatha.

v Abdus Salam Bin Harb has narrated from Shuhba.

v Ahmed Bin Yahya has narrated from Abdus Salam Bin Harb.

v The author Thabrani has recorded from Ahmad Bin Yahya.

No one narrated this hadith except Abdus Salam Bin Harb from Shuhba at last. Thabrani has mentioned only Yahya has narrated individually that he qouted.

Because Thabrani says, when Abdus Salam Bin Harb and Yahya Bin Sulaiman Al Juaifi both are narrated individually should not accept.

Ahmad Bin Hambal and Abdullah Bin Mubarak have criticized Abdus Salam Bin Harb. Yahkoob Bin Shaiba and Ibnu Sa ath have stated his hadith has some sort of weakness. Some says that he is trustworthy. The conclusion is when he narrates individually, it s not acceptable.

The scholars have decided in the same way of Yahya Bin Sulaiman Al Juaifi also. Therefore, this hadith is also not authentic.

And also it is not allied to Prophet Muhammad (pbuh). We must consider, this is narrated by companions way.

There is no authentic hadith related to hugging.

Sometimes hugging is hateful behavior. If a person with a clean suit hates when a person who is expelled the moisture through the skin and unclean hugging him. He gets angry. When people meet each other we should share our affection. This incident makes great dislike as we know.

Therefore, the Prophet s way is only shaking hands.

Kissing Hands

Some people has superstition of kissing hands to the people who may as consider as great persons.

There are some hadiths that few companions of Prophets have kissed Prophet s hand in some situations. There are different opinions of authenticity in those.

If we accept those as authentic, it is not authentic for this act.

People think when they kiss the hands of great persons as far as we know (not Allah and Prophet mentioned), it is barakath.

We should believe Prophet Muhammad (pbuh) is a great person. It s must. Other than the persons who Allah and Prophet have mentioned, we may believe them also as great persons.

Except that we do not have authority to decide anyone as great persons. Sometimes when we consider some one as a great person, may be Shaithan in Allah s view.

Therefore, the persons who have not mentioned as great ones by Allah and Allah s messenger are in equal position.

We can t decide anyone as a great person from his external appearance like keeping beard, wearing jubbah and the fluent in Arabic. If we think in this manner, it is a great sin for taking Allah s authority in our hand.

When Allah asks who are you to decide that weather he is a great person or not we have no reply.

Therefore, we don t have rights to kiss anyone. Islam teaches us only say salaam and musabaha.

Falling on a person s feet

Some people go beyond the limit and falling on a person s feet. We should understand that this is not permissible in Islam.

Al Quran describes this clearly,

Those who are near to thy Lord, disdain not to do Him worship: They celebrate His praises, and prostrate before Him.

(Al Quran 7: 206)

Among His Signs are the Night and the Day, and the Sun and the Moon. Do not prostrate to the sun and the moon, but prostrate to Allah, Who created them, if it is Him ye wish to serve.

(Al Quran 41: 37)

But fall ye down in prostration to Allah, and adore (Him)!

(Al Quran 53: 62)

Prophet Muhammad (pbuh) said, If I give permission to sajdah one for another, I would have given permission to sajdah wife to husband.

 Narrated by: Abuhuraira (R)

 Book: Tirmidhi 1079

I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of Allah (pbuh) has most right to have prostration made before him. When I came to the Prophet (pbuh), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Apostle of Allah, to have (people) prostrating themselves before you. He said: Tell me, if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allah.

Narrated by: Qays ibn Sa'd

Book: Abu Dawud1828

Mu adh (R) came to Sham or Yemen. There he saw Christians did sajadah for their priests and leaders. He thought that Prophet Muhammad (pbuh) the only suitable person for this. (When he came to Medina) he asked Prophet Messenger of Allah! I saw the Christians did sajadah for their priests and leaders. I thought you re the honorable person to this. I asked them why you all doing like this? They said that this way only the greetings of passed prophets. We are the right persons to do for our prophet . Then, Prophet Muhammad (pbuh) say they lied similarly they changed their revelation made by Allah. Allah has given us better than this. That is only salaam .

Narrated by: Abdullah Bin Abi avfa (R)

 Book: Ahmed 18591

Falling on the feet is forbidden in Islam to everyone even he is a respectable person in the society.

Testimonies of those who are misguided

Below Quranic verses declares that when Allah created the first man Adam and then itself Allah showed his talents and asked angels to do sajadah to Adam.

Quranic verses are: 2:34, 7:11, 15:29, 30, 31, 17:61, 18:50, 20:116, 38:72

Some people take above verses as testimony to argue bending our forehead to great persons is acceptable. This is completely wrong.

When we have a clear proof we can t fulfill the order of Angel s. We can respect and obey the elders. But falling on feet and doing sajadah for them are not acceptable in Islam.

There is no custom of this among the community which Prophet Muhammad (pbuh) has built up. We should understand the meaning of sajadah for further clarification. When, how this word of sajadah used.

Before Prophet Muhammad s (pbuh) birth, Arabs have been using these words prayer (salath), fasting (sawm), zakath. These words were not used like nowadays.

We are used to call prayer as salah. But the proper meaning of this word is supplication. Arabs had been using this word above in such meaning.

Prophet Muhammad (pbuh) had used the word salah for certain prayers with some ritual acts.

Today we use the word sawm for fasting. But, in Prophet Muhammad s (pbuh) period the word sawm meant by restriction.

Islam never uses new words to call all the religion activities. Islam uses the words which has been using from those days.

Likewise, the word sajadah had been using since before Prophet Muhammad (pbuh).

We all understand the meaning of sajadah is bending of the head with forehead, nose, both palms, both knees and toes of both legs.

But there was no such meaning before Prophet Muhammad s (pbuh) explanation of this word. The meaning of this word was obedience. The all act of obedience called by sajadah .

Not only in the dictionary there are many places in the Quran also this word used as obedience.

 Enter the gate with humility (Al-Quran 2:58, 4:154, 7:161)

We can give the meaning of above word sajadah, obedience according to the dictionary. We can t mean this word according to Islamic term. Because, we can t enter while doing this sajadah.

Al-Quran 22: 18 says,

Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind?

Those things do not have face, nose hands and knees. And do not have back to bend. Mountains and trees are not movable. But, Allah says these are do sajadah for him.

Sun, Moon and Star do sajadah without rest according to Allah s plan. This the way they do sajadah. Sajadah of trees they bloom flowers and fruits.

Mountains give balance to the earth according to Allah s order. This is their sajadah.

Totally, all creations of Allah accept Allah s Almightiness and their humbleness and obey Allah. This is their sajadah.

We can clearly know in 12:4, 13:15 and 16:48, 49 quranic verses of sajadah also comes as obedience.

Likewise, we should understand the above verses which are mentioned about sajadah of angels to Adam. There are many reasons to confirm this.

Angels are not similar to human. They do not have a specific appearance. There is no testimony that they have organs of sajadah like us. Sometimes angel Jibreel came to Prophet Muhammad (pbuh) like a human being. We can t say that is his appearance. Because, he appeared between the sky and the earth made fully to Prophet Muhammad (pbuh). They have feathers also.

Therefore, we can t consider them like us. We can able to realize how ever they are able to obey, in that manner they obey.

For an argument if they did sajadah like how we do even we can t follow that. The reason why, Allah ordered only they did sajadah to Adam.

Allah or Allah s messenger did not order to sajadah to elders. They prohibit this.

Further, some people show below verses also regarding Prophet Yoosuf as testimony.

Behold! Joseph said to his father: O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!

(Al Quran 12: 4)

Stars, Sun and Moon do not have sajadah s organs like us. Therefore, we can mean the word sajadah as obedience here. So, this is not a proper a testimony for them.

And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom.

(Al Quran 12: 100)

First, we should realize the meaning of quranic verse 12:100. This verse describes the dream what Prophet Yoosuf dreamt and how it came true.

Star indicates brothers, Sun indicates father and Moon indicates mother. If the dream has to come true, the sentence they fell down in prostration, (all) includes Prophet Yoosuf s parents also.

If the person who is done sajadah by others be seated the throne only others can able to do sajadah. But, this verse describes the persons (Prophet Yoosuf s parents) who is going to do sajadah only let them be seated the throne. Through this we can realize they did not do sajadah. Then it meant the dream did not come true.

But when we give the meaning obedience to sajadah only above two verses are not against to one another. When they agree Prophet Yoosuf s mastery it means they obey him. So they fell down in prostration suits here.

Yahkoob and Yoosuf both are Prophets. Prophet Yahkoob was father of Prophet Yoosuf also. We should realize being fathered how Prophet Yahkoob does sajadah to Prophet Yoosuf? We can realize clearly for them there is no testimony on this.

Respect while standing

There is custom among our society when they meet people who elders or leaders or very important people, they stand up and give respect.

Standing for welcoming and sending off some one is permissible in Islam. Standing for respect is prohibited in Islam.

We should realize the difference between these.

We think when we go to meet someone he did not stand up for us but he stood up for the very important person, it means he stood up for giving respect. It clearly proved. Whoever comes he never gets up means his standing is not for giving respect.

Further, there are two persons. One is more respectable than other one. When other one stands up for respectable and the respectable one does not stand up means, here standing is for giving respect. We should take care of this matter.

Below hadiths declares the reality of this issue.

The Messenger of Allah (may peace be upon him) was ill and we said prayer behind him and he was sitting. And Abu Bakr was making audible to the people his takbir.As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture.So we sat down and said our prayer with his prayer in a sitting posture.After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don't do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.

(Book: Muslim 624)

There was no one preferable than Prophet Muhammad (pbuh) to companions. Being that they never stand up when they saw Prophet Muhammad (pbuh).

 Narrated by: Anas (R)

Books: Tirmidhi 2678, Ahmad 11895, 12068, 13132

Prophet Muhammad (pbuh) says, one who wants to make stand up any one for him, he is occupied a place in hell.

Narrated by: Mu aviya (R)

Books: Abu Dawood 4552, Tirmidhi 2679

Prophet Muhammad (pbuh) says, when Saa d Bin Muaadh (R) came, stand up for your leaders.

Book: Bukhari 3043, 3804, 4121, 6262

Prophet Muhammad (pbuh) got up to Saa d for welcoming. Not for giving respect.

When Fathima (R) comes Prophet Muhammad (pbuh) gets up and walks towards her.

Book: Abu Dawud 4540, Trimidhi 3807

Prophet Muhammad (pbuh) stands up for welcoming his daughter. Not for giving respects.

Elders stand up for youngsters is welcome. But, when youngsters stand up for the elders is difference.

So, when we meet people we can say salaam and musabaha. Other than any respects are not permissible in Islam. May Allah help us to live according to Islam!

30.05.2012. 10:18 AM

Islamic Marriage

By

1. Zainul Abideen

Translated By Arshath

Translator's Foreword:

This book has been originally written in Tamil by P. Zainul Abideen.

The author has aimed at shedding light on the Islamic way of marriage. He has explained the subject with reference to verses of Al Qur'an and the authentic sayings of the Prophet (peace be upon him). He has highlighted the importance of marriage and the things to be done before and after the marriage. Also he has pointed out the common mistakes and ignorance which prevails in the Muslim community of India and explains how it is against the teachings of Allah and His Messenger (peace be upon him).

1. Zainul Abideen is a prominent islamic scholar in Tamil. His simple and eloquent approach of spreading the word of Allah and his enlightening lectures about Thowheed and attributes of Allah has transformed thousands of people from polytheism to true Islam. Allah has made him one of the main causes of the renaissance among the tamil speaking community.

His enlightened works include the translation of the Holy Qur an and Sunan Tirmidhi in Tamil. He had written number of books in Tamil and spoken on vast diverse topics and did lots of research articles in the field of Fiqh. His Question & Answer program for non muslims in different places of South India is a huge success among the Tamil speaking people. He is well versed in the field of comparative religion and had done various inter faith dialogues and many debates against the critics of Islam.

The translator shares the same view of the author and this has prompted the translation of this book to reach the English speaking masses all over the world.

Besides the original copy, I have referred the following sources.

Muhsin Khan s translation of The Holy Qur an

Sahih Bukhari

Sahih Muslim

Sunan Abu Dawood

Sunan Nasayee

Baihaqee

Sunan Tirmidhi

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

Index

This book briefly explains the rulings of Islamic marriage in the following topics,

Importance of marriage

Purpose of marriage

Guidelines of marriage

Selecting a bride

Seeing the bride

Consent of the bride

Bride s guardian

Forcible marriage

Mahr[1] and Alimony

Dowry! A harder cruelty!

Evil effects of dowry

Marriage agreement

Marriage sermon (Khutbah)

Witnesses

Simple marriage

Marriage banquet

No astrology

Supplication for marriage

Things to be avoided

Gifts

Responsibilities of the couple

People who are prohibited to marry

Prohibited relations to marry

Breastfeeding and its duration

Intercourse

Intercourse during menstruation

This book is suitable to gift during marriages.

Importance of Marriage:

Marriage is one of the most inevitable practices in the human life. Barring very few, the entire human society is for marriages and this itself portrays its importance.

Islam rejects the teachings of certain religions, which claims that marriage is against devotional activities. But on the contrary, it highly recommends marriage.

Narrated Sa'd bin Abi Waqqas (May Allah be pleased with him):

The Prophet prevented 'uthman bin mazun from that (not marrying) and had he allowed him, we would have got ourselves castrated.

[Bukhari, Book 62, Hadith 12]

Narrated Anas bin Malik (May Allah be pleased with him):

A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, Where are we from the Prophet as his past and future sins have been forgiven. Then one of them said, I will offer the prayer throughout the night forever. The other said, I will fast throughout the year and will not break my fast. The third said, I will keep away from the women and will not marry forever. Allah's Apostle came to them and said, Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers) .

[Bukhari, Book 62, Hadith 1]

From the above Hadith, the importance of marriage for a Muslim can be understood.

Purpose of Marriage:

Islam states two reasons regarding the purpose of marriage.

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women; and fear Allah through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you.

Al Qur an 4:1

From this, we can understand that having offsprings is one of the purpose of marriage.

Narrated 'Abdullah (May Allah be pleased with him):

We were with the Prophet while we were young and had no wealth whatever. So Allah's Apostle said , O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty.

[Bukhari, Book 62, Hadith 4]

From the above quoted Hadith, we understand that another purpose of marriage is to protect oneself from immoral activities.

Guidelines of Marriage:

Islam frames us the regulations on how a marriage should be done. The Islamic system of marriage is different, revolutionary, easy to practice and economical from the other marriage practices. Only when these regulations are preserved, it is called an Islamic marriage. Let us see those regulations:

Selecting a bride:

Islam clearly emphasize that while choosing a bride, her conduct and character should be considered instead of prioritizing the wealth, tribe or her beauty.

While selecting her partner, a girl should give priority to his character.

Narrated Abu Huraira (May Allah be pleased with him):

The Prophet said, A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be a losers.

[Bukhari, Book 62, Hadith 27]

Seeing the Bride:

It is very important to see each other before the marriage. Everyone has their own expectations about their life partner. After the marriage, if they come to know that their life partner doesn t match their expectations, then their good relations may be annoyed. So they should see each other beforehand.

Abu Huraira (Allah be pleased with him) reported: I was in the company of Allah's Messenger (may peace be upon him) when there came a man and informed him that he had contracted to marry a woman of the Ansar. Thereupon Allah's Messenger (may peace be dupon him) said: Did you cast a glance at her? He said: No. He said: Go and cast a glance at her, for there is something in the eyes of the Ansar.

[Muslim, Book 8, Hadith 3314]

Allah s Messenger (peace be upon him) advised him to see the bride beforehand so that he won t reject his wife after marriage citing the reason that the eyes of Ansar women is different from the others.

Mughirah ibn Shu bah (May Allah be pleased with him) said that he proposed to a woman. So, the Prophet (peace be upon him) said to him, Look at her. That would strengthen your love for one another .

[Ahmed 18160, Nasayee 3232, Ibn Majah 1865]

Majority of Muslims are completely ignoring this tradition of Allah s Messenger (peace be upon him). They even consider seeing each other before marriage to be a sin. They should avoid this.

In the name of bride seeing, the mother and sister of the groom see the bride. Instead they are denying the rights of the ones who are going to live together. There are several sayings of the Prophet (peace be upon him) which emphasizes on seeing the bride..

Consent of the bride:

Islam doesn t permit marriages without the bride s consent. It is very important to get her consent.

Narrated Abu Huraira (May Allah be pleased with him):

The Prophet said, A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission. The people asked, O Allah's Apostle! How can we know her permission? He said, Her silence (indicates her permission).

[Bukhari, Book 62, Hadith 67]

Narrated Khansa bint Khidam Al-Ansariya (May Allah be pleased with her): that her father gave her in marriage when she was a matron and she disliked that marriage. So she went to Allah's Apostle and he declared that marriage invalid.

[Bukhari, Book 62, Hadith 69]

Bride s Guardian:

Although consent of the bride is mandatory, Islam doesn t permit her to marry on her own will. Instead, with her full consent, her guardian has to conduct the marriage for her. But a groom doesn t need a similar guardian.

Women shall be protected from cheating men, when their marriages are conducted in front of a responsible guardian. Moreover, the guardian is essential to handover the mahr, which collected from groom.

Almighty Allah, when ordering in the verse 2:221 that one should not marry a woman who associate partners with Allah till she believes, tells at the same time that a woman should not be married to a man who associate partners with Allah till he believes.

From this verse, we understand that men can marry on his own and women should have a guardian or if she doesn t have a guardian, the community leaders should lead to conduct her marriage.

Wed them with the permission of their own folk.

Al Qur an 4:25

This verse also prohibits women to marry on her own.

Narrated Abu Moosa (May Allah be pleased with him): The Prophet said, There is no marriage except with a guardian.

(Tirmidhi)

Forcible Marriage:

If a Muslim woman wishes to marry a Muslim man, then it is the duty of the parents to fulfill her wish. It is a huge sin to deny her wish citing, the wealth, tribe, status. etc., as a reason.

And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believe in All h and the Last Day. That is more virtuous and purer for you. All h knows and you know not.

Al Qur an 2:232

Allah commands the people who believe in Allah and the last day should give women the rights as prescribed by Him. He tells this to make us understand that whoever snatches the right of women will undergo a severe punishment in the Hereafter.

The present community considers women s wish to be a sin. But during the Prophet s (peace be upon him) period, women had conveyed their wishes.

Narrated Sahl bin Sad As-Sa'idi (May Allah be pleased with him):

A woman came to Allah's Apostle and said, O Allah's Apostle! I have come to give you myself in marriage (without Mahr). Allah's Apostle looked at her. He looked at her carefully and fixed his glance on her and then lowered his head. When the lady peace be upon him that he did not say anything, she sat down. A man from his companions got up and said, O Allah's Apostle! If you are not in need of her, then marry her to me. The Prophet said, Have you got anything to offer? The man said, No, by Allah, O Allah's Apostle! The Prophet said (to him), Go to your family and see if you have something. The man went and returned, saying, No, by Allah, I have not found anything. Allah's Apostle said, (Go again) and look for something, even if it is an iron ring. He went again and returned, saying, No, by Allah, O Allah's Apostle! I could not find even an iron ring, but this is my Izar (waist sheet). He had no rida. He added, I give half of it to her. Allah's Apostle said, What will she do with your Izar? If you wear it, she will be naked, and if she wears it, you will be naked. So that man sat down for a long while and then got up (to depart). When Allah's Apostle peace be upon him him going, he ordered that he be called back. When he came, the Prophet said, How much of the Quran do you know? He said, I know such Sura and such Sura, counting them. The Prophet said, Do you know them by heart? He replied, Yes. The Prophet said, Go, I marry her to you for that much of the Quran which you have .

[Bukhari, Book 62, Hadith 24]

Allah s Messenger (peace be upon him) did not scold her by questioning Don t you have shame to ask this? Because, one must feel shame only to do adultery and not to convey her wish for marriage.

Above quoted verses of Qur an and Sunnah of Prophet are the evidences that women have got the right to choose their life partners. But still, Islam advises that they only should marry through their guardians and the guardian also should not deny that.

Mahr and Alimony:

Alimony given to the women during divorce is a common practice in many communities. But Islam doesn t advocate alimony. But, on the contrary, it orders the men to give a considerable amount to the bride before the marriage itself.

Due to conjugal life women faces a considerable loss. They may be divorced after their beauty and youth are lost. Considering all these facts, Islam gives the right to the women to decide their mahr amount.

Mahr which is proposed by Islam is much safer and certain than the current practice of alimony.

And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as All h has made it lawful).

Al Qur an 4:4

Women have the right to ask their mahr amount according to their wish. No one else has the right to limit her demand.

But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?

Al Qur an 4:20

Since the right to decide the mahr amount is left to the women, they can remit it if they wish or else they can get it by installment. (See Al Qur an 2:237)

Since the women had failed to utilize this right which is given by Islam, their condition has become worse. Since they did not ask their mahr, it has become a common practice for the men to ask them dowry.

A man, who has the obligation to give, has started asking shamelessly. Give(Mahr) , is a more stern order than to say not to ask for dowry. No true Muslim will dare to ask dowry.

Dowry! A harder cruelty!

Islam advises that only men should give mahr and not to demand dowry from women. This is a wise and just verdict.

Since, both men and women yield mutual pleasure from the marriage life, it seems that they need not pay to each other.

But women do more sacrifices to yield this pleasure and carry more burdens. So it is just, only for the men to pay for the women.

When a marriage takes place between a man and a woman, the man stays in his own house with parents and relatives. But the woman, who is younger than the man, leaves her parents and relations and migrates to her husband s house. For this sacrifice of her, the men should pay the women.

 After marriage, the husband doesn t extend any kind of service or help for his wife. Hismaximum help is to to take care of her routine expenses. But a woman carries a lot of burden on her head by cooking for her husband, washing his clothes, taking care of his house, serving his relations along with him etc. Some women in addition to this even bear her mother in law s assault. Even for this reason, the men should pay the women.

 If a woman conceives after marriage, she undergoes a lot of hardships, but the husband doesn t have any difficulty or burden in it. When a woman reaches this stage, she is unable to eat, she is unable to walk or lay down normally. Also she give birth to her child after reaching the brink of death. For this reason alone, she can be paid millions.

Even after giving birth to a child, unlike the father, the mother starts breastfeeding the baby and taking care of it by staying awake. For this reason also, it is fair for the men to pay the women.

 If the babies are born consecutively, then the woman loses all her delight.

No humane person can deny the fact that only men should pay women for marrying him.

Evil effects of Dowry:

Lots of evil effects happen due to the brutal practice of dowry. All those people who demand dowry and all who encourages it will be partners of these evil effects.

For the reason of dowry, there are women who are longing from the age of 15 and not getting married until the age of 30.

Due to this, some women leave their houses and get cheated. A few of these women are forced into prostitution. Those who received dowry, certainly shall have a part of this sin.

There are increasing instances of women suiciding because their marriage being denied due to dowry. Even the parents of the girl suicide with her. Even in this sin, the one who demands dowry has a part.

 The women who elopes with men due to dowry burden affect the future life of the remaining women(sisters) in their family. One who asks for dowry has a part even in this sin too.

 Some of those who understand about dowry and its effects even do female infanticide and some others who come to know through ultrascan, that the one in the womb is a girl, buries the fetus inside the womb itself. The one, who asks for dowry, has a part even in this grievous crime.

A man is forced to put down his self respect and beg to others for the marriage of her daughter, just because, he has a daughter. Even this sin won t leave them as such.

Many women are affected by mental disorders, because they were not given a proper channel for their desires. Even in this crime, the one who asks for dowry has a part.

The people who demands dowry reserve themselves for the punishment for sins that are caused because of dowry. The one who even has a bit of fear about the Day of Judgment will never ask for dowry.

Marriage Agreement:

Islam considers the marriage as an agreement.

And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant?

Al Qur an 4:21

This verse clearly states that marriage is not a bunch of rituals. Rather, it is an agreement.

Agreement should be in a language which is mutually understood by both the parties. Nobody does an agreement in an unknown language.

The father of the bride (or her guardian) asks the groom that he gives his girl with her full consent to him for a certain mahr and asks him whether he agrees to that. Once the groom agrees to that, the agreement gets completed.

Or else, the groom asks the bride s guardian, whether he marries off his girl to him for a certain mahr. Once the bride s guardian agrees to that, the agreement gets completed.

There are no specific wordings for this and it is not that this sentence should be in Arabic.

The Sermon (Khutbah):

A sermon otherwise called Khutbah is usually done during marriages. But it is not necessarily to have a khutbah in marriages.

Allah s Messenger (peace be upon him) has neither gone nor invited for any sermons for marriages.

There is no evidence for a sermon by Allah s Messenger (peace be upon him) even during his daughter s marriage.

But still, Allah s Messenger (peace be upon him) has given sermons in places where people gather. Based on this general approval, if people get benefitted by a sermon during marriage, then the sermon cannot be stopped. But there is no harm to a marriage, if a sermon is not being done.

Witnesses:

There are many sayings of the Prophet (peace be upon him) regarding the witnesses during marriage. But all those are weaker narrations. But still Qur an tells us to keep witnesses during transactions.

The verse 2:282 from the Holy Qur an tells us to keep two witnesses during loan transaction .

Allah says in the Qur an in the verse 4:6, that two witnesses should be made when an orphan s property is released to them.

Allah says in Qur anic verse 5:106, that the time of two witnesses should be made at the time of bequest.

Based on this, we can understand that witnesses are necessary also for marriage.

Like other transactions, at least two witnesses should be made during marriage also because of the reason that one party may refuse the marriage after it has been held or those who commit adultery also can justify themselves as spouses.

Witnesses are made to acknowledge the facts if any issue arises in the future. Witnesses are not made as a ritual.

Witnesses should know the consent of the bride and the amount of mahr given. It is useless if witnesses are made without knowing these facts.

Simple marriage:

Islam emphasize us to conduct the marriages with a less expenditure. Marriages should not be done to show off one s financial status.

And it is He Who produces gardens trellised and untrellised, and date palms, and crops of different shape and taste (its fruits and its seeds) and olives, and pomegranates, similar (in kind) and different (in taste). Eat of their fruit when they ripen, but pay the due thereof (it s Zak t, according to Allah s Orders 1/10th or 1/20th) on the day of its harvest, and waste not by extravagance. Verily, He likes not Al-Musrif n (those who waste by extravagance).

Al Qur an 6:141

Eat and drink but waste not by extravagance, certainly He (Allah) likes not Al-Musrif n (those who waste by extravagance).

Al Qur an 7:31

And give to the kindred his due and to the Misk n (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayat n (devils), and the Shait n (Devil Satan) is ever ungrateful to his Lord.

Al Qur an 17:26, 27

Especially, Allah s Messenger has highly recommended conducting marriages in a simple manner.

Aisha (May Allah be pleased with her) narrated, The marriage which is blessed with the greatest amount of Barakah (blessings) is that marriage wherein the least expense is incurred.

[Ahmad]

Marriage banquet:

The feast given by the groom after the marriage is called Walima[2]. It is a tradition of the Prophet (peace be upon him).

Feast given by the bride s side either on their own or asked by the groom s side is an indirect dowry. Feast given by the bride s side is not a practice during the Prophet s (peace be upon him) time.

It is not that the groom has to compulsorily give the feast or to give it by getting debt. The Sunnah will be achieved even if he gives the simple food to a very less number of people according to his status.

Narrated Anas (May Allah be pleased with him):

The Prophet stayed for three days between Khaibar and Medina, and there he consummated his marriage to Safiyya bint Huyai. I invited the Muslims to the wedding banquet in which neither meat nor bread was offered. He ordered for leather dining-sheets to be spread, and dates, dried yoghurt and butter were laid on it, and that was the Prophet's wedding banquet.

[Bukhari, Book 7, Volume 62, Hadith 22]

Narrated Safiyya bint Shaiba (May Allah be pleased with her):

The Prophet gave a banquet with two Mudds of barley on marrying some of his wives. (1 Mudd = 1 3/4 of a kilogram).

[Bukhari, Book 7, Volume 62, Hadith 101]

Narrated Anas (May Allah be pleased with him):

The Prophet did not give a better wedding banquet on the occasion of marrying any of his wives than the one he gave on marrying Zainab, and that banquet was with (consisted of) one sheep.

[Bukhari, Book 7, Volume 62, Hadith 97]

Allah s Messenger (peace be upon him) in his biggest Walima gave a sheep. That was his biggest Walima. So lavishness done in the name of banquets should be abstained.

Difference among rich and poor should not be shown while inviting for Walima.

Narrated Abu Huraira (May Allah be pleased with him):

The worst food is that of a wedding banquet to which only the rich are invited while the poor are not invited. And he who refuses an invitation (to a banquet) disobeys Allah and His Apostle.

[Bukhari, Book 7, Volume 62, Hadith 106]

If a person is invited for a Walima banquet, he should not deny it. In the chain of the above said Hadith, it is narrated that the Prophet (peace be upon him) told that whoever does not accept the Walima banquet has done a denial to Allah and His Messenger.

Although, accepting the banquet is necessary, if any practices against the Deen[3] goes on at the place of the banquet or if the host is an immoral person, then one should abstain from that.

Narrated Ali (May Allah be pleased with him): I prepared a feast and invited The Prophet to my house. When he came and peace be upon him a picture in my house, he left back.

[Nasayee]

Following the path of the Prophet (peace be upon him), the Companions of the Prophet also has taken a hard stand on this.

A person invited Abu Masood (May Allah be pleased with him) to a feast. He asked, Is there idols in their house? He told yes. He said In that case, I won t come, till it is broken , and he went only after it was broken.

[Baihaqee]

We arranged a feast during my father s time. My father had invited the people. Abu Ayyub (May Allah be pleased with him) was also there among the invitees. When he came to the house, he peace be upon him the walls being decorated by silk clothes. When he peace be upon him me, he asked O Abdullah! Are you decorating the walls by silk? My father told, Women had excelled us . There upon Abu Ayyub (May Allah be pleased with him) said, I don t fear that women will excel you . Also he left back saying, I won t eat your food and I won t come inside your house .

[Thabraani s Kabeer]

Prophet (peace be upon him) and his Companions had ignored the banquet even for a reason which is often considered as a insignificant thing by us.

We are participating in the banquets without any hesitation which has hundred times more lavishness and evils in it. We have to determine by seeing whether it is right.

No astrology:

There is nothing like good day and bad day for conducting marriage. The one who believes in destiny cannot believe simultaneously that good things happen in certain days and bad things happen in certain days.

There is nothing like, if one does marriage in a full moon day, it will be good and if he does marriage in a no moon day, it will be bad. There is no evidence for this belief.

We see a numerous marriage conducting during full moon days getting broken. From this we can understand that it is a superstition.

The Arabs who lived during the time of Prophet (peace be upon him) believed the month of Shawwal to be a bad one and they won t conduct any good functions during that time.

'A'isha (Allah be pleased with her) reported: Allah's Messenger (may peace be upon him) contracted marriage with me in Shawwal and took me to his house as a bride during Shawwal. And who among the wives of Allah's Messenger (may peace be upon him) was dearer to him than I.

[Muslim, Book 8, Hadith 3312]

So we can conduct marriages in whatever month, day or time. Considering a certain day or time to be bad is a huge sin.

Narrated Abu Huraira (May Allah be pleased with him):

Allah's Apostle said, Allah said, The offspring of Adam abuse the Dahr (Time), and I am the Dahr; in My Hands are the night and the day. !

[Bukhari, Book 8, Volume 73, Hadith 200]

So if we say or believe a day to be bad, then we will get the sin of saying Allah to be bad.

Supplication for marriage:

In our country a supplication is commonly made during the marriage. The supplication which goes like Allahumma allif bainahuma was not there during the times of the Prophet (peace be upon him), his companions, taabi een[4] or the four imams. It is an invention of some people from India.

This supplication goes like telling May you live like Adam-Hawwa , May you live like Ayyub-Rahima .

We don t know how these Prophets and their wives lived and we don t know how much their wives were obedient to them. It is meaningless to ask a similar life without knowing how they lived.

The Holy Qur an tells us not to follow the things in which we have no knowledge. (See Al Qur an 7:38)

So we should not do such supplications and also there is no proof for congregational supplication.

Prophet (peace be upon him) had done lots of supplications to the newly wed couples.

Narrated Anas (May Allah be pleased with him):

The Prophet peace be upon him the traces of Sufra (yellow perfume) on abdur-rahman bin 'Auf and said, What is this? 'abdur-rahman, said, I have married a woman and have paid gold equal to the weight of a datestone (as her Mahr). The Prophet said to him, May Allah bless you: Offer a wedding banquet even with one sheep .

[Bukhari, Book 62, Hadith 85]

With this proof, we can wish them by saying Barakallahu laka . Also there is another Hadith saying Barakallahu laka wa baaraka alaikka wa jam a bainakuma fee khair .

Narrated Abu Hurayrah (May Allah be pleased with him):

When the Prophet (peace be upon him) congratulated a man on his marriage, he said: Barakallahu laka wa baaraka alaikka wa jam a bainakuma fee khair .

[Abu Dawood, Book 11, Hadith 2125]

The meaning of this supplication is May Allah bless for you, and may He bless on you, and combine both of you in good (works). Every one of us has to wish the newlywed with this supplication.

Things to be avoided:

There are lots of rituals commonly seen in the Muslim community during the marriage. There is no relation between Islam and those rituals. These rituals should be avoided.

 Wearing a thin rope around the neck called mangal sutra[5].

 A plate containing water mixed with turmeric and lime waved to send away the bad omens

 Women producing a sound by moving the tongue rapidly across open mouth while emitting a low-pitched sound

 A formal hug to the groom after the marriage gets over

 Men and women teasing the newlywed couple

 Groom procession

 Conducting music and dance concerts

 Asking gifts/dowry from the bride s side on several occasions after the marriage.

 Forcing the bride s family to put ornaments to the first born baby

 Placing the expense for the first delivery of the wife on her family s head

 Asking feast from the bride s home on many occasions citing different reasons.

These evils copied from the other religious people should be avoided.

Narrated Abdullah ibn Umar (May Allah be pleased with him):

The Prophet (peace be upon him) said: He who copies any people is one of them.

[Abu Dawood, Book 32, Hadith 4020]

Gifts:

To receive gifts from kith and kin during marriages or on other occasions is permitted in Islam.

 Narrated 'Umar (May Allah be pleased with him): Allah's Apostle (PBUH) used to give me something but I would say to him, would you give it to a poorer and more needy one than l? The Prophet (PBUH) said to me, Take it. If you are given something from this property, without asking for it or having greed for it take it; and if not given, do not run for it.

[Bukhari, Book 24, Hadith 552]

This Hadith tells that the gifts should not be denied. But still fake gift has to be denied. A fake gift is that it is given to someone with the intention of getting something back from him. Gifts given with the intention to get something back cannot be called as gifts.

Narrated Ibn 'Abbas (May Allah be pleased with him):

The Prophet said, He who takes back his present is like him, who swallows his vomit.

[Bukhari, Book 47, Hadith 790]

These fake gifts surely should be avoided.

Responsibilities of the couple:

Narrated Abu Huraira (May Allah be pleased with him):

Allah's Apostle said, The woman is like a rib; if you try to straighten her, she will break. So if you want to get benefit from her, do so while she still has some crookedness .

[Bukhari, Book 62, Hadith 113]

Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying: A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.

[Muslim, Book 8, Hadith 3469]

Prophet (peace be upon him) said, The most perfect of the believers in faith are the best of them in morals. And the best among them are those who are best to their wives .

[Ahmad, 7354, Tirmidhi 1162]

Narrated Mu'awiyah ibn Haydah (May Allah be pleased with him): I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.

[Abu Dawood, Book 11, Hadith 2138]

People who are prohibited to marry:

1) Those who associate partners with Allah should not be married

And do not marry Al-Mushrik t (idolatresses, etc.) till they believe (worship All h Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrik n till they believe (in All h Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrik n) invite you to the Fire, but All h invites (you) to Paradise and Forgiveness by His Leave, and makes His Ay t (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Al Qur an 2:221

O you who believe! When believing women come to you as emigrants, examine them, All h knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr) and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of All h. He judges between you. And All h is All-Knowing, All-Wise.

Al Qur an 60:10

2) Should not marry till Iddah[6] gets over:

Women who lost her husband should not marry or does agreement for marriage till the iddah period gets over.

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, All h knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Isl mic law (e.g. you can say to her, If one finds a wife like you, he will be happy ). And do not consummate the marriage until the term prescribed is fulfilled. And know that All h knows what is in your minds, so fear Him. And know that All h is Oft-Forgiving, Most Forbearing.

Al Qur an 2:235

3) Should not marry father s wife:

And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way.

Al Qur an 4:22

Prohibited relations to marry:

Men are not allowed to marry the following relations:

1) Mother

2) Daughter

3) Sister

4) Mother s sister

5) Father s sister

6) Brother s daughters

7) Sister s daughters

8) Foster mother

9) Foster mother s daughters

10) Wife s mother

11) Wife s daughter

12) Son s wife

13) To have two sisters as wives at the same time

Relations which are prohibited for women to marry:

1) Father

2) Son

3) Brother

4) Mother s brother

5) Father s brother

6) Brother s son

7) Sister s son

8) Foster mother s husband

9) Foster mother s son

10) Husband s father

11) Husband s son

12) Daughter s husband

13) To marry sister s husband when he is living with her

 From Al Qur an 4:23, we understand that women are not allowed to marry the above relations.

Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives' mothers, your step daughters under your guardianship, born of your wives to whom you have gone in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, All h is Oft Forgiving, Most Merciful.

Al Qur an 4:23

Narrated Aisha (May Allah be pleased with her) (regarding) the Verse: 'And if you fear that you shall not be able to deal justly with the orphans...' (4.3) It is about the orphan girl who is in the custody of a man who is her guardian, and he intends to marry her because of her wealth, but he treats her badly and does not manage her property fairly and honestly. Such a man should marry women of his liking other than her, two or three or four. 'Prohibited to you (for marriage) are: ...your foster-mothers (who suckled you).' (4.23) Marriage is prohibited between persons having a foster suckling relationship corresponding to a blood relationship which renders marriage unlawful.

[Bukhari, Book 62, Hadith 35]

Narrated Abu Huraira (May Allah be pleased with him): Allah's Apostle said, A woman and her paternal aunt should not be married to the same man; and similarly, a woman and her maternal aunt should not be married to the same man.

[Bukhari, Book 62, Hadith 45]

It is not forbidden to marry wife s maternal aunt or paternal aunt after the death of the wife of after she has been divorced.

Breastfeeding and its duration :

Many people think that in whatever age suckling happens, a woman becomes a mother. The mother-child relationship will only be formed when suckling happens within the first two years of childhood.

Al Qur an 2:233 tells that the suckling period is only two years.

Mother-child relationship happens only the suckling satisfies the hunger and suckling happens more than four times.

Narrated 'Aisha (May Allah be pleased with her): that the Prophet entered upon her while a man was sitting with her. Signs of anger seemed to appear on his face as if he disliked that. She said, Here is my (foster) brother. He said, Be sure as to who is your foster brother, for foster suckling relationship is established only when milk is the only food of the child.

[Bukhari, Book 62, Hadith 39]

'A'isha (Allah be pleased with her), Suwaid and Zubair reported Allah's Apostle (may peace be upon him) as saying: One suckling or two do not make (marriage) unlawful.

[Muslim, Book 8, Hadith 3414]

In another narration of Aisha (May Allah be pleased with her), it is narrated that it is prohibited to marry only if suckling happens five times.

Intercourse:

Muslims believe many fabricated stories regarding intercourse. But in Islam, only fewer restrictions are made in this.

During menstruation:

Intercourse should not be done during menstruation period.

They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as All h has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, All h loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).

Al Qur an 2:222

Intercourse via anus forbidden:

Narrated Abu Hurayrah (May Allah be pleased with him):

The Prophet (peace be upon him) said: He who has intercourse with his wife through her anus is accursed.

[Abu Dawood, Book 11, Hadith 2157]

There are no other restrictions in intercourse. All the narrations which are told in the name of Ali (May Allah be pleased with him) that intercourse during a particular day and time is forbidden is fabricated.

All the sayings like, one should only indulge in intercourse in a certain way and one should not see the other s private parts are lies.

Allah doesn t hide anything. If anything more should have been restricted, then He would have told that.

Couples should pay attention to the above said advices. May Allah make us to follow these advices and May He make us successful!

[1] Mahr is an amount (either money or an equivalent) paid by the groom to the bride at the time of marriage.

[2] Walima or the marriage banquet, is the second of the two traditional parts of an Islamic wedding. The walima is performed after the marriage ceremony.

[3] Deen means way of life.

[4] The Taabi een (Followers) are the generation of Muslims who were born after the death of the Prophet Muhammad (PBUH) but who were contemporaries of the Sahaba Companions .

[5] Mangal sutra is considered as a sacred thread of love and goodwill worn by women as a symbol of their marriage.

[6] Iddah is the period a woman must observe after the death of her spouse or after a divorce, during which she may not marry another man.

04.06.2012. 4:09 AM

PROPHET MUHAMMAD THE MAN SUPREME

நூலின் பெயர் : PROPHET MUHAMMAD THE MAN SUPREME

TRANSLATORS FOREWORD

This book has been originally written in Tamil by Mr.P. Zainul Abideen under the caption MAAMANITHAR NABIGAL NAYAGAM.

The author has aimed at enlightening the Tamil Speaking Public with true knowledge on the greatest leader Prophet Muhammad (peace be upon him) about whom numerous books have been written by many prominent authors in almost all the languages in the world. The authors contention is anyone who in whatever standpoint may examine, study and research the mettle and nobility of the character of Prophet Muhammad, will arrive at the same conclusion that no man on earth has been as unique, pure, noble, selfless and successful as Prophet Muhammad, the Man Supreme.

1. Zainul Abideen is a very powerful orator in Tamil. He is prodigiously well-informed, eloquent, confident, true, honest, sincere, lucid, and simple in style, reaching Gods Message of Islam straight to peoples heart. With profound knowledge in Islam and clarity of thought he is continuously engaged in comparative study of religions. Especially, he serves the non-Muslim brothers and sisters in answering all their questions. In whatever form the questions are framed and whatever confusion might prompt the questions, he answers them right. This book will serve Muslim and non-Muslim brothers and sisters with answers to questions that remain unanswered in their minds for obvious reasons such as bias, prejudice, inhibition, hate and misconception. Even prominent scholars like Michael H. Hart narrates as God speaking to Muhammad direct, and confounds Muhammad as the author of Quran, when he is the conveyor of the Quran. He also confuses between the Quran, the Word of God and the Traditions that are the collections of the Prophets teaching and practice.

The translator shares the same view of the author and this has prompted the translation of this book to reach it to the World English reading public who are baffled amidst various misreading being constantly produced by literary materials presumptuously or carelessly or intentionally written about Prophet Muhammad (peace be upon him). This book may help the reader to confirm and establish the truth that Muhammad, The Messenger of God, never the author of the Quran but its conveyor, indeed is the greatest personality in the world.

Besides this original copy I have extensively read and referred to THE HOLY QURAN English translation of the meanings and Commentary for the Verses and their meanings and exegesis and Hadidh (sayings of the Prophet) and also Oxfords Encyclopaedia of Islam and other reference books in the University Library of Madras and

The Alim CD

Yusuf Ali Quran Translation and Commentary

1. Pickthall Quran Translation

1. Yusuf Ali Quran Subjects Hadith

Sahih Al-Bukhari Hadith and Subjects

Sahih Muslim Hadith (Abridged)

Al-Muwatta Hadith and Subjects

Al-Tirmidhi Hadith (Abridged)

Sunan of Abu-Dawood (Abridged)

Glossary

ANSAR means helpers. These were the people of Madinah who responded to the Prophets call to Islam and offered Islam a city-state power.

Fatwa legal opinion concerning Islamic Law.

Hadith sayings of the Prophet.

Hajj means effort. The Hajj is the pilgrimage to Mecca that is obligatory on every Muslim. It is one of the five pillars of Islam and takes place during the Islamic month of Zhul al-Hijjah. A Muslim must perform the Hajj at least once in his life. The exception to this is financial and health reasons.

Jihad means to strive. This can be any kind of striving in the way of God which involves either spiritual or personal effort, material resources, or arms. Jihad is also used to refer to a war waged by the Muslims for the defence or advancement of Islam; its interests and ideals.

Hijrah means migration. The Hijrah refers to the Prophets migration from Mecca to Madinah. This journey took place in the twelfth year of his mission (622 CE). This is the beginning of the Muslim calendar. The word hijrah means to leave a place to seek sancturary or freedom from persecution or freedom of religion or any other purpose. Hijrah can also mean to leave a bad way of life for a good or more righteous way.

Madinah the first city-state that came under the banner of Islam. It is where the Prophets masjid and grave are situated.

Sunnah the examples of the Prophets life what he said, did, implemented, how he implemented... Almost the same as the hadith.

Ummah an ummah is a community or a people. It is used in reference to the community of Believers or Muslims.

Zakat the obligatory tax that every Muslim must give. It is one of the five prime obligatories of Islam. The zakat is used to provide for the poor and destitute.

PREFACE

Numerous thinkers, rulers, reformers, inventors, revolutionists, philanthropists. philosophers, great soldiers, scholars and founders of religions have come on the stage of this world and gone forever.

MICHAEL H HART, A Christian by Faith, a contemporary thinker, philosopher, mathematician and historian has taken the trouble of listing out these historical figures and judged them by the degree of impact they made on human history. He has arranged a list of 100 top personalities of which he has placed Prophet Muhammad (Peace Be Upon Him) as number one in his book called THE 100.

With a neutral view on the heroes of the world, when you judge them without any prejudice, you will have to give the first place only to Muhammad. If ever there is a community that adheres to what their leader taught fourteen centuries ago, that is this society groomed by the Prophet Muhammad. This society has been following the Prophet in all matters like the way of worship, family life, personal life or whatever department of life since the sixth century C.E. Nearly a quarter of the population of the world follow the Prophet and resolve all their problems according to his teaching.

The number of his followers is ever increasing. There are millions of people on earth who care for the Prophet more than their wives, children, parents and other relatives. Anyone will have to admit to the fact that no one on earth other than Prophet Muhammad has been given such a position in the history.

How could such a man, taken birth in a land, where the people were considered to be savage, rise to such an apex?

This is the book to give you the answers.

This is not a history book,

Not a book to explain the spirituality of the Prophet

Not a book to define the principles and legislation of Islam and

Not a book to astonish you with the miracles performed by the Prophet.

But this is just a book to explain how this man born 1400 years ago is different from all other prominent leaders of the world. Why do the prominent non-Muslim historians, thinkers and leaders say in wonder that such a great leader like the Prophet has never been born in this world?

This book will answer the question why more than a billion people on earth follow this Man Supreme to date without any flaw?

This book will help those non-Muslim brothers and sisters who are earnest to know the truth about this Man Supreme, The Prophet.

This book contains the essences that all people including the Muslim brothers and sisters need to know.

PROPHETS BIOGRAPHY, A GLIMPSE.

The Prophet Muhammad (peace be upon him), the Man Supreme, who uprooted tribal pride, eradicated caste feeling and abolished oppression, was born in the tribe of Quraish, considered to be a noble tribe, in Makkah, in what is now called Saudi Arabia in 571 Christian era.

The greatest man of Elect to be the solace to the entire mankind for the rest of the broad stream of human history, lost his father Abdullah while he was still clinging to his mothers womb, and at the innocent age of six he lost his mother Aamina He was absolutely orphaned at the very early stage of his life.

When he was eight, his grand father, Abdul Muthalib, who was dearly taking care of him died leaving the honest, frank and innocent young lad to the care of a leading Quraishi merchant, Abu Thalib, the uncle of the Prophet (peace be upon him).

Orphaned at the very start of life, going through sorrows and sufferings, the young lad facing his life with undaunted heart and courage opted to tend herd of sheep under the blitz of the scorching sun in the vast expanse of the Arabian desert for a meagre wage. Thats how Gods test of time preceded his glorious events.

The young and immature lad travelled with his Uncle Abu Talib in a caravan of merchants to Syria. A wealthy noble lady Khadijah (May God be pleased with her deeds) was attracted by his trustworthiness, intelligence and undeterred steadfastness. She wanted to marry him. The Prophet (peace be upon him) married Khadijah who was already three times widow and many years senior to him.

The Prophet (peace be upon him) at the age of twenty-five was capable of efficient business transaction. He rose to the rank among notables of Makkah after the noble marriage. He transacted his business excellently, and remained a faithful husband to his lady, Khadijah, who was the understanding helpmate to Muhammad (peace be upon him). He led a simple life like any other ordinary man; only he will do with more grace and distinction than other men.

The beautiful relations in the society and marriage may themselves be a preparation for the highest spiritual destiny that awaited the Messenger of God. Until his age of forty he did not preach, teach, nor did he initiate any movement.

After his fortieth year of life, he was designated with the holy mission to preach and establish the True Universal Religion of God.

We will glance at his missionary life, which is divided into two parts. One the Makkah life, and the other, the Madinah life.

Having been one among the ordinary men in Makkah for four decades, the Prophet (peace be upon him) declared to his people that he was the Messenger of God to convey the Message from One True God. He said, Worship only One True God. None other and nothing else is worthy of worship. The Only True God is the Creator and all other things in the universe are His creations. We should never worship any creation.

In Makkah the Prophet (peace be upon him) proclaimed and declared the Holy Message as and when it was revealed from God and addressed it to the entire mankind through pagan Arabs of whom the Qureish were the noblest tribe to which belonged the Holy Prophet himself. The tribe of Qureish commanding over all other tribes, was the keeper of Kaba, the central shrine of Arabia and commanded trade and commerce with neighbouring countries on all sides- Syria, Persia, Yemen, and Abyssinia (now part of Ehiopia). They were seasoned travellers across both warm zones in Yemen and cold zone in Syria. They were skillful merchants and knowledgeable of the worldly affairs. They had perfected their language as a fine medium of literary expression. Yet their established order of things and social system and their perception of spiritual world were superstitious, autocratic and tribal conscious. They had reached to the extreme folly of polytheism that they had installed 360 idols around Kaba, praying to one god a day.

They held their established orders of things and tribal conventions dear to them. Just imagine the impact of this holy Message on such people.

The concept of One True God and self-surrender to the Only One God shattered all their follies which they held dear to themselves. They considered Islam as interference to their business habits, their licentiousness and their perception about the tribal form of worship. The Prophet (peace be upon him) preached against the oppression of the weak by the strong. He propounded that men and women are equal before God and that a woman is a person in her own right as much as a man is. He stood up against the traditional exploitation of man by man, usury, and gambling. He denied any moral legitimacy to tribal feelings and considerations. He brought religion into politics, while the pagans considered religion as a personal matter. He advocated that social practice and institution came very much within the orbit of religion. All these were so bitter to the pagan in Makkah that they began to persecute the Prophet and his followers as enemies to the cult of Makkah.

They were driven to a pass skirting the town of Makkah where they were compelled to feed on leaves and grass, by the boycotting attitude of the hard-hearted pagan Arabs.

His preaching and teaching brought the first opposition from none other than his own family and tribe. His preaching opened the pages of the true civilisation, which harboured a self-contained political community, which rooted out the conventional divisions of tribe and race, and ruled out nationalism and vested interests. In it there was no room for church, priesthood and no space for hereditary nobility. Human bodily urges were given legitimacy and not suppressed, realising the sexual behaviour of man and woman through proper marriage institution. This eradicated prostitution and sexual perversion in any form, treating fornication and adultery and all form of perversion as greatest sins. He warned the people to keep off from these sins.

The Prophets teachings of Truth liberated man from all the evil frets linked by man himself and unearthed the ruthless fallacy from the convention-bound evil men. The pagan Qureish persecuted the Prophet (peace be upon him) and his followers and massacred some of them. They even instigated youths to pelt the Prophet and his followers. As a result of the severity of persecution the followers of the Prophet with his permission had to migrate towards Abyssinia or Madinah. Or they went underground. The Prophet learned that the Pagan Arabs, wanting to get rid of him once for all, had plotted to kill him. Tolerate this too? No more! The Prophet at the Command of God commenced his holy journey to Madinah, with his associate, Abu Bakr, forsaking all his immovable assets and belongings. He took but some gold coins and silver that he could carry easily.

Ending 13 years of his missionary life at Makkah he headed towards Madinah where, indeed, a warm welcome was awaiting the Prophet (peace be upon him).

Some people from Madinah who had heard about the teachings of the Prophet at Makkah, had visited him in Makkah and accepted Islam and had left a humane message of great gesture to him, Gentle Prophet! If you ever have to face any difficulty to live in Makkah you can come down to Madinah anytime you prefer. We will protect you even at the cost of our lives. When they returned to Madinah they also preached what the Prophet taught them on monotheism. They did succeed in making some people embrace Islam.

This hospitality and large-heartedness of the visiting people of Madinah encouraged the Prophet in executing the command of God to migrate to Madinah in particular.

There was a great welcome at Madinah as he expected.

They listened to his teaching and reverted to Islam en masse. They also selected him as their leader to guide and administer in all aspects. The foundation stone was laid to build the Universal Brotherhood, which had been one of the themes of the Islamic ideals and also the constant dream of the Prophet. People from the surrounding villages heard about the teachings and ideals of the Prophet and wasted no time in reverting to Islam en masse.

There was a bond of brotherhood between the inhabitants of Madinah and the Muslims who had migrated from Makkah.

RULER AND MENTOR

Through out the realm of the history we come across great personalities working on the expanse of their kingdom, having the material well-being of theirs and their subjects in their mind. But none in the history could ever match the Prophet (peace be upon him) who had multiple roles to perform in the human history of establishing the Universal Spiritual Truth to the precision.

It took a thousand years for the Moguls and the British to build a vast land into a country called India; eight hundred years by the Moguls and two hundred years by the British.

To build an empire of the land extent equal to that of India, Prophet, the Man Supreme took just ten years. Unlike any other ruler on earth, the Prophet struck the perfect harmonious balance between the social and physical needs and the spiritual needs of man.

Besides shouldering the responsibility of a ruler, he had another significant role to perform. He was destined to be the actual spiritual head of the True Religion of Islam that God perfected and introduced to the entire mankind. In a way, the spiritual leadership is mightier than sovereignty on earth.

When people obey to political leadership they do it due to the fear of the rulers worldly power. Anyway, their obedience is not whole-hearted and full-fledged. But when the people abide by the spiritual leadership they do it in all devotion and piety.

We witness these days that scholars and rulers are down on their knees in adoration before the spiritual head. Even potentates fall prostrated to these spiritual heads in total submission. If this is the respect paid to one among the thousands of spiritual leaders of the religions founded by unknown men, it will be needless to say or guess what a great deal of respect people must be paying to the true spiritual leader of the Religion of God.

The Prophet has had such great followers that they adapt his gait, gesture and attire without even the slightest touch of modification. Although he possessed the unchallenged spiritual leadership and unshakeable political power, we wonder at the way he conducted himself in all aspects. He did not behave in the way the brass heads and the others, ambitious for power and positions conducted themselves.

Did the Prophet in possession of such great influence and power ever make use of this privilege to accumulate wealth and acquire properties?

Did he bother to make a better living condition for him?

Did he get involved in the mirth, play and pleasantries of a royal palace?

People who have attained leadership in politics and spirituality made full use of their power and their positions to their advantage. Suppose the Head of a nation has lost his power within a few months after he was sworn in. Would this former ruler as well as his family members still own exactly the same amount of property and wealth that they all owned just before this man became the ruler? No. Surely he would have gained a great deal of money, wealth, and properties thousand times what he owned before swearing in as the Head of the state. At the wake of the present sophisticated political structure, it is not even necessary to be the Head of a State to make such fast money. Less powerful regents live the life of a king, and they make money, wealth and property in their name and in their family name. This is a common scene these days.

There are occasions where parliamentarians and legislators, commissioners and councillors, chieftains and officials less powerful than the ministers or senators, misuse their power to make fast money and acquire enormous amount of wealth. The magnitude of the wealth thus swindled is in multiplication of thousands of times what they possessed before taking on charge.

We need not have deep knowledge on history or authenticity to realize this fact. Some of the contemporary leaders living right before our eyes serve the best witness to us.

No leader directly says, I am not corrupt, to counter any corruption charges against him. He is rather ironical and counters, Tell me if you have never been corrupt? Who is not corrupt these days? This is the case when we have courts and legislative bodies to punish the corrupt leaders and rulers in power, powerful media to expose them and opponent parties to challenge them. Now, just imagine how liberally the rulers of the past would have conducted their life in the absence of all these instruments in their time.

History is full of evidences. The lavish palaces, sybaritic citadels and posh apartments for fun and pleasantries, and also their grandeur and extravaganza stand witness to this day.

Rulers who made their thrones out of gold and raised opulent marble tombs for their darling lovers are inscribed as prominent ones in history!

Prophet Muhammad, the Man Supreme ruled in an era when such follies were the order of the day. Around his nation ruled great kings like Hiracleus of Roman Empire and Quisra of Persia. No one could have raised a finger against the Prophet even if he had conducted his reign just like these kings or even better than that.

Did he live the life of a king?

Did he enjoy the splendours and grandeur of a palace?

Did he accumulate wealth and luxurious articles?

Did he build lofty towers and gorgeous buildings and acquire towns to add to his property list?

Did he leave a huge amount of wealth behind him to his inheritors?

One can say one has not done any of the above feats during ones reign, only when he has not made wealth by exploiting his power and position.

Any length of deep search in history only says a sweet No to all the above questions as far as the Prophet is concerned.

Mans first need is food. Man earns more and more to have delicacy in his plate. This Epicurean attitude eventually makes the man live to eat rather than just eat to live. Let us see what the Prophet ate for his sustenance. The Prophet (peace be upon him) used to eat the humblest food while he was enjoying the highest positions of both a ruler and a spiritual head.

He never even cared to look at the rich delicacies that the great rulers used to enjoy. He was not even used to eating the food of an average man. History provides sufficient citation to this fact:

Aisha (May God be pleased with her deeds) said to me, O my nephew! We used to see the crescent, and then the crescent, and then the crescent; in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Gods Apostle. I said, O my aunt! Then what used to sustain you? Aisha said, The two black things: dates and water, our neighbours from Ansar (Muslims of Madinah) used to present Gods Apostle some of their milk and he used to make us drink.

Narrated by Urva (May God be pleased with his deeds)

Buhari 3.741

I asked Sahl bin Sad (May God be pleased with his deeds) , Did Gods Apostle ever eat white flour? Sahl said, Gods Apostle never saw white flour since God sent him as an Apostle till He took him unto Him. I asked, Did the people have sieves during the lifetime of Gods Apostle? Sahl said, Gods Apostle never saw a sieve since God sent him as an Apostle until He took him unto Him, I said, How could you eat barley unsifted? he said, We used to grind it and then blow off its husk, and after the husk flew away, we used to prepare the dough (bake) and eat it.

Narrated by Abu Hasim (May God be pleased with his deeds)

Buhari 7.324

The family of Muhammad did not eat their fill for three successive days till he died.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 7.287A

The family of Muhammad had never eaten their fill of wheat bread for three successive days since they had migrated to Madinah till the death of the Prophet.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 8.461

I asked Aisha (May God be pleased with her deeds) Did the Prophet forbid eating the meat of sacrifices offered on Id-ul-Adha for more than three days She said, The Prophet did not do this except in the year when the people were hungry, so he wanted the rich to feed the poor. But later we used to store even a trotter of a sheep to eat it fifteen days later. She was asked, What compelled you to do so? She smiled and said, The family of Muhammad did not eat to their satisfaction white bread with meat soup for three successive days till he met God.

Narrated by Abis (May God be pleased with his deeds)

Buhari 7.334

We used to go to Anas bin Malik (May God be pleased with his deeds) and see his baker standing (preparing the bread). Anas said, Eat. I have not known that the Prophet ever saw a thin well-baked loaf of bread till he died, and he never saw a roasted sheep with his eyes.

Narrated by Qatada (May God be pleased with his deeds)

Buhari 8.464

Anas went to the Prophet with barley bread having some dissolved fat on it. The Prophet had mortgaged his armour to a Jew in Madinah and took from him some barley for his family. Anas heard him saying, The household of Muhammad did not possess even a single Sa of wheat or food grains for the evening meal, although he has nine wives to look after.

Narrated by Qatada (May God be pleased with his deeds)

Buhari 3.283

The Prophets servant Anas reported that he saw the Prophet lying on empty stomach in the mosque. He reported this to his mother Umm Sulaim. She said that she had just had one bread and a few date fruits. If he would come alone, he could have his fill. If he would come with someone else then he would not be satisfying his hunger.

Muslim

Abu Hurraira (May God be pleased with his deeds) reported that he passed by a group of people in front of whom there was a roasted sheep. They invited him but he refused to eat and said, Gods Apostle left this world without satisfying his hunger even with barley bread.

Buhari 7.325

Gods Messenger (peace be upon him) asked his family for condiment. They (the members of his household) said:

We have nothing with us but vinegar. He asked for it, he began to eat it, and then said; Vinegar is a good condiment, vinegar is a good condiment.

Narrated by Jabir Ibn Abdullah (May God be pleased with his deeds)

Muslim 5093

I was standing under the sunshade in my house. The Prophet then was walking past me. As I saw them I went close to him and followed him. When he called me to come close I went yet closer. He held my hand and walked on. As soon as he reached his house he inquired whether there was any breakfast. The people at home replied affirmatively and brought three breads. The Prophet asked if there was any condiment. They said there is nothing but a little vinegar. The Prophet ordered them to bring it. They brought it and kept one bread each. The third bread was sliced into two and they placed one half to me and the other was preserved for them.

Reported by Jabir

Muslim

There was an Ansari (a native Muslim of Madhina) nicknamed, Abu Shuaib (May God be pleased with his deeds) who had a slave, a butcher. He came to the Prophet while he was sitting with his companions and noticed the signs of hunger on the face of the Prophet. So he went to his butcher slave and said, Prepare for me a meal sufficient for five persons so that I may invite the Prophet along with four other men. He had the meal prepared for him and invited him. A (sixth) man followed them. The Prophet said, O Abu Shuaib! Another man has followed us. If you wish, you may invite him; and if you wish, you may refuse him.Abu Shuaib said, No, I will admit him.

Narrated by Abu Masud Al Ansari (May God be pleased with his deeds)

Buhari 7.371

Gods Messenger (peace be upon him) went out (of his house) one day or one night, and there he found Abu Bakr and Umar also. He said: What has brought you out of your houses at this hour? They said: Gods Messenger, it is hunger. Thereupon he said: By Him in Whose Hand is my life, what has brought you out has brought me out too

Narrated by Sahl ibn Sad as-Saidi (May God be pleased with his deeds)

Muslim, Almuwatta 49.28

We should examine these evidences at various angles. It is no surprise for a man steeped in poverty to eat humble food.

PUBLIC FUND

The Prophet (peace be upon him) was a very rich man from his 25th year of age until he was 40. He was not in a situation where he had to eat dry loaf of barley. It was also not a surprise if a man who was not used to leading a rich life ate such humble food. This does not mean that his treasury had not sufficient fund.

But the Prophet (peace be upon him) was a mighty emperor. There was a great opportunity for him to make use of his power and enjoy life as he pleased. No one could raise a finger against him even if he enjoyed his life in such a way.

No government on earth has had so much self-sufficiency as the government created by the Prophet (peace be upon him). We will explain this at a later stage in this book.

u Despite all these, how was it possible for the great emperor to survive on wheat or barley bread and dates?

u Without any condiment, how could he find any delicacy in his food just with vinegar?

u He could not get even this food regularly. How could he tolerate it?

u Can we see poverty to such an extent where the condiment prepared for the day was used even after fifteen days?

u Seeing his master hungry the servant brings food from his poor house. Has any king in full power ever had to meet such situation? Could any king have found himself in such an awful situation?

u A master fetching stale and dissolved fat from his servants house to go with his dry bread to satisfy his hunger! It cannot be found even in a fiction. Can it be? How could he lead such a simple life as to remain with the pang of hunger whereby his servant invited him for dinner?

u Read this evidences several times. It will be clear that The Prophet (peace be upon him) did not use his political or religious power to amass wealth or increase his assets

Just by merely citing the simplicity in his food habits, one might wonder, how can we say that the Prophet did not use his power to amass wealth? Are there not so many other well-to-do people who are humble in their food habits? But they have their enjoyments in so many other ways. Similarly one might ask whether the Prophet involved himself in some other pleasure-giving activities after amassing wealth quietly. It is not like that too.

The dress, the Prophet (peace be upon him) had worn was very simple and meagre. Even the poorest man of the present would feel shy to put on such dress.

Aisha brought out to us a Kisa and an Izar and said,The Prophet died while wearing these two.(Kisa, a square black piece of woollen cloth. Izar, a sheet cloth garment covering the lower half of the body).

Buhari 7.707

A woman brought a woven Burda (sheet) having edging (border) to the Prophet, then Sahl asked them whether they knew what is Burda, they said that Burda is a cloak and Sahl confirmed their reply. Then the woman said, I have woven it with my own hands and I have brought it so that you may wear it. The Prophet accepted it, and at that time he was in need of it. So he came out wearing it as his waist-sheet. A man praised it and said, Will you give it to me? How nice it is! The other people said, You have not done the right thing as the Prophet is in need of it and you have asked for it when you know that he never turns down anybodys request. The man replied, By God, I have not asked for it to wear it but to make it my shroud. Later it was his shroud.

Narrated by Sahl

Buhari 2.367

We can understand that he was so much in dire need of dress that he wore a sheet of cloth as his robe around his waist and the second piece of cloth on his chest.

We further know how much in dire need of clothes he was, from the fact that he used a sheet of cloth to wrap around his waist and limbs.

We have proof that The Prophet (peace be upon him) had worn a sheet of cloth very tight at times and stitched his shirts quite a few times. Otherwise he used to put on just a cloak around his body, wearing the right end of the sheet over his left shoulder and the left end of the sheet over his right shoulder. Due to this his arms lay bare, revealing his armpit. This was his usual attire. If the cloak was too small to cover his whole body he used another sheet of cloth to wrap around his hip.

Gods Apostle did not use to raise his hands in his invocations except in the Istisqa (i.e. invoking God for the rain) in which he used to raise his hands so high that one could see the whiteness of his armpits.

Narrated by Anas

Buhari 4.766

Even when he gathered people around to pray to God for rain, he only wrapped a sheet of cloth around his body, yet his arm lying bare and making his armpits visible. He also used this sheet as a shirt.

The Prophet appointed a man from the tribe of Al-Azd, called Ibn Utbiyya (May God be pleased with his deeds) for collecting the Zakat. When he returned he said, This (i.e. the Zakat) is for you and this has been given to me as a present. The Prophet said, Why hadnt he stayed in his fathers or mothers house to see whether he would be given presents or not? By Him in Whose Hands my life is, whoever takes something from the resources of the Zakat (unlawfully) will be carrying it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, O God! Havent I conveyed Your Message (to them)?

Narrated by Abu Humaid Al Saidi (May God be pleased with his deeds)

Buhari 3.769

We can understand from this evidence to prove that the king of kings and head of all leaders of the spiritual world did not make use of his position and status to own sufficient garments.

Man earns to have the comfort of good food and fine dress. For this some persons engage themselves in all malpractices. Man likes a cushion to avoid hurting his body. As a man having got used to these comforts until his fortieth year, the Prophet (peace be upon him) could have enjoyed all these facilities thereafter. He avoided all those comforts and luxuries and lived with utmost simplicity and this explains his honesty.

Besides food and clothes, the essentials of life, did The Prophet collect households and furniture? Or had he collected and dumped curios, souvenirs, antiques gems, jewels and rare things, just like other kings used to hoard for worldly pleasure and luxury?

The Prophets Bearer Anas (May God be pleased with his deeds) reported that the Prophet never used to eat from the plate. He used to place the bread on a spread.

Buhari 7.326

Aisha (May God be pleased with her deeds) reports that The Prophets pillow was made up of leather and filled with rags.

Buhari

A mat is one of the essentials that people always like to possess. Even the poorest man would care for a mat, in the least, for a bed. But the king of kings, the Prophet (Peace is upon him) had just only one mat. It was not only used for sleeping and resting purpose but the Prophet (Peace is upon him) had found many other uses with it.

The Prophet had a mat, which he used to spread during the day and use it as a curtain at night. So a number of people gathered at night facing it and prayed behind him.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 1.697

Gods Apostle smiled while he was lying on a mat made of palm frond with nothing between him and the mat. Underneath his head there was a leather pillow stuffed with palm fibre, and leaves of a saut tree were piled at his feet, and above his head hung a few water skins. On seeing the marks of the mat imprinted on his side, I wept. He said, Why are you weeping? I replied, O Gods Apostle! Caesar and Khosrau are leading the life (i.e. luxurious life) while you, Gods Apostle though you are, is living in destitute. The Prophet then replied, Wont you be satisfied that they enjoy this world and we would be satisfied with the Hereafter?

Narrated by Ibn Abbas (May God be pleased with his deeds)

Buhari 6.435

The Man Supreme in command of the total political power of the world then and the righteous and rightful head of all the spiritual leaders did not have enough of pillows or mats.

The Prophet (peace be upon him) had married the little maternal aunt of Ibn Abbas. (May God be pleased with his deeds) Abbas was a little boy and used to stay with his aunt quite often. What transpired there?

That he stayed overnight in the house of Maimuna the wife of the Prophet, his aunt. He added: I lay on the bed (cushion transversally) while Gods Apostle and his wife lay in the lengthwise direction of the cushion.

Narrated by Abdullah ibn abbas

Buhari 1.183

There was only one pillow, which was filled with rags. Thats why the Prophet and his wife used the length end and Ibn Abbas the width end of the same pillow to rest their heads.

The fact that the Prophet (peace be upon him) possessed only one pillow which cost nothing, proves that he did not use his high position to enjoy the comforts of life.

Would the poorest of the poor live this simple life that an emperor of a mighty super power lived?

When the Prophet (peace be upon him) denounced his hometown Makkah and left for Madinah he abandoned all those assets that could not be carried but he took only some silver, and gold coins that were easy to carry to Madinah.

After reaching Madinah the Muslims were in search of a place for a mosque to perform prayer. They negotiated with two young men owning the land. They said they would not sell it for any price but they would give it free. But the Prophet urged them to sell it and he bought it with his own money for the mosque.

Ever since, the holy mosque of Madinah has been located in the same land that the Prophet (peace be upon him) purchased with his own money. We can see it even today. He did not purchase the land not merely for founding a mosque. He bought it, having in mind the necessity to use it for various essential activities to run a just government.

A spacious mosque for prayer, to accommodate the seventy companions who also had denounced the pagan life and come with him from Makkah as well as a wide ground for sports and military training were constructed on that land.

On the contrary, he had allotted a small area for himself in the land that he purchased with his own fund. There he built a little house.

This could probably be the only government headquarter in the whole world that was purchased by the rulers own fund.

How much space, you think, would he have allotted for himself in a place bought with his own fund? At a time when there was no value for land, no matter how vast the area of land he would have kept for himself. It would not have been considered as any big asset. The Prophet (peace be upon him) used to get up in the middle of the night and pray in his little house. Muslims place their foreheads on the ground while they pray. This is called Sajdha (Prostration). The extent of his house can be understood from the way he used to struggle to prostrate in prayer in his house:

Aisha the wife of the Prophet said,I used to sleep in front of Gods Apostle and my legs were opposite the Qibla and in prostration he pushed my legs and I withdrew them and when he stood, I stretched them.Aisha added, In those days the houses were without lights.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 1.379

A space of five feet wide and five feet long is just enough for only two people to live. He used to pray in the middle of the night while others used to be sleeping. But the house of the emperor was so small that there was not enough space for him to pray in the house while his wife slept.

He could pray only when his wife would slightly bend her legs. This is the way the Prophet lived.

Even that little room was roofed with date frond. There were no windows and doors. It had an open gate. Sleeping mat was used as the door in the night. Leave alone the emperor. Would any of the readers of this book who may be very poor, like to live in such a house? Would a man who donated to his society a land worth thousand times his house, like to dwell like this?

This historical incident not only gives us the extent of his house but it shows the magnanimity of his generous heart, and gives us another fine evidence.

Aisha was asked, Couldnt you fold your legs when the Prophet (peace be upon him) prostrated in prayer? Should you have to wait until he signals you with his fingers?

To clear the doubt she replied, There was no light in our house

We learn through Aisha that the Prophet (Peace be upon him) was prodding her leg with his finger in order to facilitate his prayer because there was no light.

When they talk of light they are not referring to the grand chandeliers that were decorating the grand palaces of the

Roman or the Persian emperor then. They are talking about the lamp that glows on wicker and olive oil in a tiny niche dug in the mud wall.

It does not mean that they did not have a lamp for a day or two. The statement by Aisha, those days there was no lamp in our housesexplains that they never had lamps in their houses.

The walls of the Prophets house were not tall enough.

Gods Apostle used to pray in his room at night. As the wall of the room was low, the people saw him and some of them stood up to follow him in the prayer.

Narrated by Aisha (May God be pleased with his deeds)

Buhari 1.696

This was the condition of the house where The Prophet (peace be upon him) resided.

The Prophet (peace be upon him) who was used to enjoying every kind of virtuous pleasure and who was soaked in prosperity loses everything for the sake of his ideals.

Now the entire Arab world was at the feet of the great man who was once driven away from his own native place. He could have easily lived the life of a king.

The policy of the Prophet that governments property should not be used for personal reason at any cost made him live a life that was humbler than the humble one.

All these evidences show that he did not save anything for himself using the power and position of a ruler and a spiritual head.

Some people are miserly with their food, clothes and life style in order to save for their future generation to inherit.

What a lot of properties were saved on the quiet, would be known only after their death. If one wonders whether the Prophet (peace be upon him) perhaps lived all this meagre life in order to save for his heirs, it will be absolutely a wrong guess. He never left anything in style for his heirs.

The Prophet died while his armour was mortgaged to a Jew for thirty Sas of barley.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 5.743

The Prophet (peace be upon him) who was generous to people approaching the treasury, did not get anything for himself, not even a loan. He had pledged his armour to a Jew, a citizen in his state, to get thirty measures of barley. He led a straight life like no other ruler in the world. He had not released the armour before his death.

It is rather amazing to count the list of properties that the Prophet (peace be upon him) left after his death.

The Prophet did not leave behind him after his death, anything except his arms, his white mule, and a piece of land at Khaibar, which he left to be given in charity.

Narrated by Amr ibn Al Harith (May God be pleased with his deeds)

Buhari 4.160

Under The Prophets (peace be upon him) rule no soldier was paid any wage. Volunteers took part in war to receive the satisfaction of God alone.

Upon victory the spoils of war were distributed among these voluntary soldiers. The Prophet (Peace be upon him) too received his due shares. He had received some land in Kaiber and Fadak as spoils of war. These were all the properties that were left behind by a great emperor who ruled a vast expanse of the earth for ten years.

One might think that there was dire poverty and famine prevailing all over, during the Prophets reign. It is not true. Indeed there was severe poverty in Madinah for the first two years of his rule. But the system of zakat, an economic plan, made Madinah rich, prosperous and self- sufficient.

No nation is able to achieve self-sufficiency as the Prophet Muhammad (peace be upon him) achieved for his state under his rule. While his state was enjoying prosperity he had selected a very simple living for himself.

Once, while we were sitting in the company of Prophet, a dead man was brought. The Prophet was requested to lead the funeral prayer for the deceased. He said, Is he in debt? The people replied in the negative. He said, Has he left any wealth? They said,No. So, he led his funeral prayer. Another dead man was brought and the people said, O Gods Apostle! lead his funeral prayer. The Prophet said, Is he in debt? They said, Yes. He said, Has he left any wealth? They said, Three Dinars. So, he led the prayer. Then a third dead man was brought and the people said (to the Prophet), Please lead his funeral prayer. He said, Has he left any wealth? They said, No. He asked, Is he in debt? They said, (Yes! He has to pay) three Diners., He (refused to pray and) said, Then pray for your (dead) companion. Abu Qatada said, O Gods Apostle! Lead his funeral prayer, and I will pay his debt. So, he led the prayer.

Narrated by Salama Bin Al Akwa (May God be pleased with his deeds)

Buhari 3.488a

We have seen governments that burden their citizens with loan, which has never been borrowed by the citizens. We have seen the rulers that borrow from rich countries for their vanity and pay the interest from peoples tax money. We also see government that collects interest from their citizens having borrowed from the same Government. If any of their citizens indebted to his own government fails to repay his loan the Government do not hesitate to confiscate the properties of the debtor.

But the Prophet (peace be upon him) as the head of a state repaid the loans of his citizens for whatever amount or for whatever reason they might have borrowed. To repay in this manner, there was surplus fund in the treasury. If the present rich countries were to repay the loans of their citizens they would become insolvent states at once.

The Prophet (peace be upon him) administered the most prosperous rule. It repaid the loans incurred by its citizens.

His rule was so prosperous that anyone who came asking for helping fund was generously paid.

The Apostle of God (peace be upon him) used to sit with us in meetings and talk to us. When he stood up we also used to stand up and see him entering the house of one of his wives. One day he talked to us and we stood up as he stood up and we saw that a nomadic Arab caught hold of him and gave his cloak a violent tug making his neck red. Abu Hurayrah (May God be pleased with his deeds) said: The cloak was coarse. He turned to him and the Arab said to him: Load these two camels of mine, for you do not give me anything from your property or from your fathers property. The Prophet (peace be upon him) said to him: No, I ask Gods forgiveness; no, I ask Gods forgiveness; no, I ask Gods forgiveness. I shall not give you the camel-load until you make amends for the way in which you tugged at me. Each time the nomad said to him: I swear by God, I shall not do so. He then mentioned the rest of the tradition. He (the Prophet), then called a man and said to him: Load these two camels of his: one camel with barley and the other with dates. He then turned to us and said: Go on your way with the blessing of God.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Abu dawood 4757

A man owning two camels in those days was considered to be rich and comfortable. When such a stranger asked for help in an uncivilized manner, the Prophet (peace be upon him) sent him with one camel load of date fruits and another camel load of barley. There are numerous similar evidences showing how generously he had turned the treasury towards the people while he was maintaining an immense magnitude of prosperity under his rule. It would be beyond the scope of this book to write all of them. These examples may be sufficient to make people think.

When the treasury in his state was abundant with riches why did the Prophet (Peace is upon him) then choose a simple living?

The Prophets eternally guided principle and teachings that insist on purity, perfect justice and absolute truth was the only reason for the choice of his simple living.

If he had utilized the government property for his needs, not as a ruler but even as a poor citizen, neither his honesty would have been suspected nor would it have been against what he preached to the people.

REGULAR CHARITY

The Prophet (peace be upon him) had made it a policy not to get anything from the government fund, as wage, loan, gift, or charity. He had made this rule not only for himself but also to his wives and children, which he promulgated to the entire town. He was strict with his policy until his last breath. This justifies his choice of simple living.

He was always very strong and firm with his policy.

Dates used to be brought to Gods Apostle immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet). Once Al-Hasan and Al-Husain (May God be pleased with their deeds) were playing with these dates. One of them took a date and put it in his mouth. Gods Apostle looked at him and took it out from his mouth and said, Dont you know that Muhammads offsprings do not eat what is given in charity?

Narrated by Abu Huraira (May God be pleased with his deeds)

Buhari 2.562

Al-Hasan bin Ali (May God be pleased with his deeds) took a fruit from the dates given in charity and put it in his mouth. The Prophet said, Expel it from your mouth. Dont you know that we do not eat a thing which is given in charity?

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 2.568

After removing the date fruit from his grandsons mouth the Prophet (peace be upon him) said, Dont you know that Muhammads family should not eat zakat.

Buhari

Even a single date fruit from the common weal should not be eaten. Even it be a child, his family members should not eat zakat This was his principle and he was very firm in it.

The Prophet was rushing out of the mosque after concluding the prayer. But he returned to the mosque within no time. His companions were in wonder, watching the Prophet leaving the mosque in a hurry after the prayer and returning immediately like never before. He asked them if they know why he left in such a hurry. He said that there was a piece of silver at his home. It belonged to the treasury and he told his family to give it away to the poor.

Buhari

Death may occur at anytime. He was afraid of the silver at home, belonging to the poor people. His family might think it belonged to them. He rushed home to prevent that his people should not think of the silver that way and use it per chance. As soon as he announced to his people at home, This belongs to the common weal, he returned to the mosque.

The Prophet passed by a fallen date and said, Were it not for my doubt that this might have been given in charity, I would have eaten it. And narrated Abu Huraira (May God be pleased with his deeds) the Prophet said, I found a date-fruit fallen on my bed.

Narrated by Anas (May God be pleased with his deeds)

Buhari 3.271

As the Prophets house was located along the mosque, he refused to eat even one or two date fruits that slipped off into his house from the keeper of zakat dates stored at the mosque. He was so careful that he would not eat any date if he had even the slightest doubt of its being from the zakat lot.

He made yet another higher promulgation. It is not only in my rule, even after my death, no matter which rule prevails wherever, zakat from the government treasury is forbidden to my progeny until this world exists.

Until today anyone that claims to be his progeny never touches zakat fund from any government. They are not paid zakat in Muslim nations. According to Islamic law it is a sin for them to receive zakat.

There is no one in the world parallel to Prophet Muhammad (peace be upon him) who belonged to such a purity of life denying the common concession to his descendants.

He had ordered that he and his family should not avail zakat fund and he ordered that his descendants should also keep off from it.

Prophet sent a man from Maqsoom tribe to collect zakat. Abu Rafiu (May God be pleased with his deeds) was also accompanying him. Looking at that the Prophet said zakat is not permitted to us. He belonged to the tribe that released him.

Nassayee, Abu Dawood

There were some slaves in his time. The owners who had paid heavy sum to own a slave would not come forward to release the slave. The Prophet (peace be upon him) took very severe action to ensure that the owners released them without fail..

If anyone releases a slave he will only become the heir to the slave, was one of his plans and the property of the slave would belong to the owner who had released him.

Abu Rafiu was a slave freed by the Prophet (peace be upon him) therefore the Prophet (peace be upon him) was in a position to be the heir of the slave. Then Abu Rafiu should not own any zakat fund. So The Prophet (peace be upon him) ordered Abu Rafiu not to go to collect zakat fund. He never took the government money either for him or for his family and he declared that his progeny should not take anything from the common weal until the world comes to an end. Besides these he made another revolutionary promulgation.

The Prophet said that his progeny would not be the inheritors because gold and silver coins and the fund left over after him, after his family and after his servants would belong to the common weal. (His progeny is not eligible to receive this)

Buhari 8.721

The experience of the daughter of The Prophet (peace be upon him) Fatimah explains the faultless character of the Prophet (peace be upon him)

Fatima (May God be pleased with her deeds) the daughter of the Prophet sent someone to Abu Bakr (May God be pleased with his deeds) (when he was a caliph), asking for her inheritance of what Gods Apostle had left of the property bestowed on him by God from the Fai (i.e. booty gained without fighting) in Madinah, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, Abu Bakr said, Gods Apostle said, Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property. By God, I will not make any change in the state of the Sadaqa of Gods Apostle and will leave it as it was during the lifetime of Gods Apostle, and will dispose of it as Gods Apostle used to do. So Abu Bakr refused to give anything of that to Fatima.

Narrated by Aisha

Buhari 5.546

Even though his daughter was in dire poverty the Prophet (peace be upon him) reached his meagre property to the common weal.

The wives of the Prophet after his death planned to claim the inheritance from Abu Bakr (May God be pleased with his deeds) through Usman (May God be pleased with his deeds). Aisha (May God be pleased with her deeds) asked the family, Did the Prophet not say that there cant be any inheritor to him and all things left by him will belong to the common weal? Thus Aisha made them give up their claim.

Buhari 8.722

HIS SUSTENANCE

If the Prophet (peace be upon him) did not receive, wage, gift or grant from the government treasury, the question may arise as to what he did for his livelihood.

The Prophet (peace be upon him) used all his time to perform the duty of both a ruler and a spiritual head:

He should not get any help from the government; he should not beg to others for help. If he had to undertake trading in order to maintain the principle of truth he would not be able to perform his duties.

He found a way to earn for his family, without giving up his principle, and at the same time fulfilling his social responsibility.

With the money left over after he had purchased a land in Madinah for the mosque from his own fund, the Prophet (peace be upon him) purchased a herd of 100 sheep. He also appointed a shepherd to tend the flock. He would take a fully-grown sheep to himself as soon as one of the hundred sheep would yield. He made sure that there were always not less than 100 sheep in his herd.

I was among the delegation of Banu al-Muntafiq that came to the Messenger of God (peace be upon him). When we reached the Prophet, we did not find him in his house. We found there Aisha, the Mother of the Believers. She ordered that a dish called Khazirah should be prepared for us. It was then prepared. A tray containing dates was then presented to us. (The narrator Qutaybah (May God be pleased with his deeds) did not mention the word qina, tray). Then the Messenger of God (peace be upon him) came. He asked: Has anything been served to you or ordered for you? We replied: Yes, Messenger of God. While we were sitting in the company of the Messenger of God (peace be upon him) we suddenly saw that a shepherd was driving a herd of sheep to their fold. He had with him a newly-born lamb that was bleating. He (the Prophet) asked him: What did it bear, O so and so? He replied: A ewe. He then said: Slaughter for us in its place a sheep. Do not think that we are slaughtering it for you. We have one hundred sheep and we do not want their number to increase. Whenever a ewe is born, we slaughter a sheep in its place.

Narrated by Abdullah ibn Umar

Abudawood 142

The Prophet (peace be upon him) had planned meticulously to earn his livelihood to make revenue, just sufficient for a simple living.

We have already explained about the simple living of the Prophet (peace be upon him). This revenue was sufficient to lead such a simple life.

Arabian sheep yields more milk. If there were 100 sheep there would be at least ten sheep yielding milk.

A yield of two sheep every month from a herd of 100 sheep is sufficient to manage a family.

The Prophet (peace be upon him) fulfilled his needs and his family needs with the help of this revenue derived from the herd of 100 sheep. Then, how come he was in misery. If he had had only one wife the revenue would have been sufficient. Because he had to marry several wives he had the responsibility to distribute his income with his entire family.* For this reason he happened to lead a straightened life as we mentioned earlier.

In addition to this there was another source of income to him. The Prophet (peace be upon him) and his companions faced a number of battles. No remuneration was provided then to those engaged in war. Similarly any property not belonging to any individuals in the defeated country was shared among those who took part in the battle.

* Prophets Marrying several wives in death with in another book bye the same question

The Prophet (peace be upon him) like the other knights, directly took part in battles. He fought more vigorously than other warriors, because he was well versed in fencing and equestrian games. The Prophet (peace be upon him) used to take for him a share too, like the other warriors used to receive share of the spoils of war. Twice the normal share was given to cavalry soldiers. On this basis, the Prophet received shares as a cavalry.

The groves in Kaiber and Fadak were obtained in this manner. We have already mentioned that even these properties were dedicated to the state before his death.

He used to get revenue from these groves. He used to accept gifts from friends and neighbours. He also used to give gifts in the similar manner.

This wonderful way of life of The Prophet (peace be upon him) stands as a staunch proof that he is the Messenger of God.

Who offers social service without a vested interest or selfishness? Such questions and doubts may arise to those who are used to moving with selfish people. Even though the Prophet (peace be upon him) did not make any wealth by the virtue of his power, he might have craved for position in order to gain power, fame and status. Didnt he?

We see many wealthy persons spend lavishly to gain fame. Therefore he might have got fame and felicitations although he had been very clean with money matter. Hasnt he? This is that doubt which nobody can ignore.

When some people praise you or bow down before you the exhilaration and intoxication you get is not an ordinary one.

It is an established truth that some people run after power for the intoxication of fame while so many others crave for power to make wealth.

Did the Prophet (peace be upon him) then go after fame?

Did he make use of the honour bestowed upon him by the virtue of his high position, for his personal benefit?

Prophet (Peace be upon him) did not utilize his political leadership or his spiritual leadership to gain fame. He never went after any fame using his political power or spiritual leadership.

The Prophet passed by a fallen date and said, Were it not for my doubt that this might have been given in charity, I would have eaten it. And narrated Abu Huraira (May God be pleased with his deeds) the Prophet said, I found a date-fruit fallen on my bed.

Narrated by Anas (May God be pleased with his deeds)

Buhari 3.271

He made it public that he felt only shy and hesitant to pick up and eat the only date fruit lying on the ground just because he had a doubt that even that single date might belong to the government treasury.

He is never bothered that he would lose his prestige if he says it so publicly.

Whereas, when we happen to drop a coin on the ground we are rather shy to pick it up before some people, Oh! Others might think what a man he is. He picks up even such a meager money from the ground.

This great man did not bother about the loss of false reputation for which an ordinary man, out of ignorance, bothers very much.

The Prophet had a she-camel called Al-Adba that could not be excelled in a race. (Humaid, a sub-narrator said, Or could hardly be excelled.) Once a bedouin came riding a camel below six years of age surpassing it (i.e. Al-Adba) in the race. The Muslims felt it so much that the Prophet noticed their distress. He then said, It is Gods law that He brings down whatever rises high in the world.

Narrated by Anas (May God be pleased with his deeds)

Buhari (4.124)

SUPREME BUT EVER APPROACHABLE

There were so many kings who shot dead their pet animals because those animals lost the race. The reason for this is the pride that anything belonging to them should never face defeat!

Even in the democratic countries people insult throwing rotten eggs and tomato on their favourite football players or cricket players when they play badly and lose. Even a common man takes it a great insult to see that his pet faces defeat.

An ordinary villager thinks that it is a great insult if his goat or cock loses in a contest. Look at this greatest man! A Great emperor! A camel of his loses the race and he is least bothered about it. On the contrary he advises very gracefully,

What goes up should come down one day. It is simply marvellous.

Would any one say that it was right for his camel to lose and it is good to lose? This great man thinks, an attitude that no camel can overtake his camel would make him arrogant. He did not even wish as an ordinary man wishes to have his pet always win.

This incident took place when the Prophet Muhammad (peace be upon him) was the greatest ruler. The emperor is returning after having taken part in a battle. People hear this and rush to meet him en route with too many appeals. It was the custom those days to fold ones hand and stand bowing down before a king. It was unimaginable to see anyone speak with the king directly or forward an appeal in person.

When the kings around the world used to be honoured like this by the subjects, these people in that part of Arabia very casually approached the Prophet, the most righteous general, the just emperor, and the powerful spiritual leader who was teaching all his citizens the right to equality.

Zubair bin Mutim (May God be pleased with his deeds) told me that while he was in the company of Gods Apostle with the people returning from Hunain, some people (bedouins) caught hold of the Prophet and started begging of him so much so that he had to stand under a kind of thorny tree (i.e. samurah) and his cloak was snatched away. The Prophet stopped and said, Give me my cloak. If I had as many camels as these thorny trees, I would have distributed them amongst you and you will not find me a miser or a liar or a coward.

Narrated by Muhammad bin Zubair (May God be pleased with his deeds)

Buhari 4.75

A rush pushed down the emperor, as there was no official or personal security guard to stop them He did not get angry, Is this the way to behave before a king? His soldiers were minding their business. They did not bother to use their force to clear the rush. The Prophet (Peace is upon him) had worn his robe instead of shirt. When that robe too got stuck with the thorny shrub making him stand bare bodied he was calm and collected. Neither he got angry over the rush nor did he hate them in the least.

He did not say, I will give nothing to you because you have pushed me down on the thorny shrub. In contrast he said, Even if I have as many camels as the number of shrubs here I would give all of them to you. From this simple event we can understand that he never used to like fame and honour.

If anyone comes to him for help when the exchequer does not have enough funds in reserve at times, he used to borrow from well-to-do people and help him. He would settle the account with the exchequer as soon as the zakat was collected.

Once, he could not repay on time the loan borrowed from an ill-mannered man.

Gods Apostle owed a man some debt (and that man demanded it very harshly). The companions of the Prophet wanted to harm him, but the Prophet said to them, Leave him, as the creditor has the right to speak harshly. He then added, Buy (a camel) of the same age and give it to him. They said, We cannot get except a camel of an older age than that of his. He said, Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 3.777

This incident took place when the Prophet (peace be upon him) was a great ruler at Madinah. Lender demanded payment, using harsh words. His words were so harsh that the companions of the Prophet (peace be upon him) were extremely angry and raged.

People who have lent money to those in power are afraid to demand payment. When they somehow manage to overcome fear and try to get the money, they do not quite often get a chance to meet those persons in power. When, after all, they get the chance to meet the borrower in power, they have to stand like a beggar before him and beg for their own money with fear that he may otherwise create problems for them.

But in this incident, the lender meets the President of a great potentate so casually and demands for his money. Besides the lender uses harsh words on the emperor whom the whole world regards in the highest esteem. Has there been any emperor in the history like him?

When he was insulted with harsh words before a large public, the great man did not assume that he was a Prophet of God or a great king or peoples leader and he did not worry that his prestige would be hampered.

The Prophet (peace be upon him) puts himself in the lenders shoes and thinks of the inconvenience undergone by the lender whose repayment is inordinately delayed. Thats why he stopped his companion about to attack him and said, The lender has all the rights to talk that way.

He tolerated this because he respected the right of the lender more than his self-respect. Moreover he made arrangement to clear the doubt. When he realised that the camel he owned was much older and more matured than the borrowed camel he ordered immediately to hand over the camel to the lender.

Although one has to confront harsh words from a lender one would not get the inclination to repay more than what was borrowed. As far as possible ones mind would justify and it will be inclined to reduce the amount.

But this great man not only ordered to pay more than what he received but he also preached that the best among people is the one who always performs in a graceful manner.

Thats why many non-Muslims who claim to maintain a neutral stand, appreciate the Prophet as a great man.

He never liked to gain any fame or honour through his high position.

While I was walking with the Prophet who was wearing a Najrani outer garment with a thick hem, a Bedouin came upon the Prophet. He pulled his garment so violently that I could recognise the impress of the hem of the garment on he Prophets shoulder, caused by the violence of his pull. Then the Bedouin said, Order for me something from Gods fortune that you have. The Prophet turned to him and smiled, and ordered that a gift be given to him.

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 4.377

Even a common man would not like being insulted in the public. He will take it as a great insult to him.

An ordinary villager is able to meet the Prophet in person. In addition to meeting him so casually, he could behave in yet a lowly manner before the potentate. He could appeal to him, I am not asking for your wealth. I am demanding for wealth of God that is with you.

After all this, the Prophet (peace be upon him) is able to smile at him and accept his appeal. What other proof do we need to know that the Prophet used to sacrifice to such an extent that he did not even care to get as much respect and honour as it is paid to a layman.

We should not think that this incident took place just once in his lifetime. The villagers dealt with him in this manner just because they had heard about the Prophet like this, Muhammad moves with people nicely, anyone can approach him; one can appeal anyway one wants; one can take liberty and talk to him freely; What else! He donates very generously according to ones need.

The Apostle of God (peace be upon him) used to sit with us in meetings and talk to us. When he stood up we also used to stand up and see him entering the house of one of his wives. One day he talked to us and we stood up as he stood up and we saw that a nomad caught hold of him and gave his cloak a violent tug making his neck red. Abu Hurayrah (May God be pleased with his deeds) said: The cloak was coarse. He turned to him and the Arab said to him: Load these two camels of mine, for you do not give me anything from your property or from your fathers property. The Prophet (peace be upon him) said to him: No, I ask Gods forgiveness; no, I ask Gods forgiveness; no, I ask Gods forgiveness. I shall not give you the camel-load until you make amends for the way in which you tugged at me. Each time the nomad said to him: I swear by God, I shall not do so. He then mentioned the rest of the tradition. He (the Prophet), then called a man and said to him: Load these two camels of his: one camel with barley and the other with dates. He then turned to us and said: Go on your way with the blessings of God.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Abu Dawood 4757

We have already mentioned this to cite the prosperity that the people enjoyed under his rule. Now we can witness his magnanimity and self-control.

When the Prophet (peace be upon him) was counselling with his close associates, a stranger appeared and held him by his collar.

The Prophet (peace be upon him) remained calm without ever losing his temper although the stranger held the collar so hard that the Prophets nape turned red. Even when he demanded two camels load of provisions the Prophet (peace be upon him) was just tolerant.

The man demands his need holding the Prophet by the neck very tight. The Prophet requests him to ease his hold on him. Would any of us without any power in our hand be able to tolerate this kind of a situation? Would our mind yield to give two camel-load of things to a man who cries, I am not asking from your fathers property. I am only asking from the public fund? But this great man was yielding.

He reacts as though he has never been in-charge of the only super power in the world.

He did not wish to get any respect above the one shown to common man, just because he was a king.

Gods Apostle came to the drinking place and asked for water. Al-Abbas (May God be pleased with his deeds) said, O Fadl! Go to your mother and bring water from her for Gods Apostle. Gods Apostle said, Give me water to drink. Al-Abbas said, O Gods Apostle! The people put their hands in it. Gods Apostle again said,Give me water to drink. So, he drank from that water and then went to the Zam-zam (well) and there the people were offering water to the others after drawing water from the well. The Prophet then said to them, Carry on! You are doing a good deed. Then he said, Were I not afraid that other people would compete with you (in drawing water from Zam-zam), I would certainly take the rope and put it over this (i.e. his shoulder) (to draw water). On saying that the Prophet pointed to his shoulder.

Narrated ibn Abbas

Buhari 2.700

Prophet Muhammad (peace be upon him) fulfilled the duty of performing Hajj, the pilgrimage to Makkah, only at the end of his lifetime. But we should realize the fact that the Prophet had created and established a great empire.

No king goes to waterhole to drink when he is thirsty. It is served to him in the most exemplary manner. But the Prophet (peace be upon him) goes to the waterhole and shares the water with others like a common man.

The reason for this is that the Prophet firmly believed that power and position should not be used at all for any selfish reason and nobody becomes noble by the position and status. In a noble way the Prophet set the finest example in the midst of ignorant days of crude tribal rules, feuds and selfish accentuation of differences eventually downgrading men to the evil of caste system.

The Prophet avoided serving in the Zam-zam waterspout. But the same Prophet advised that it is a noble thing to serve in the waterhole to maintain supply of water to people and he prevented his wife to serve at Zam-zam well. He avoided getting in to the well and doing the supply of Zam-zam water to people because he was shy that the people enjoying this water service would withdraw from their post for the sake of the Prophet.

This incident clarifies the generosity par excellent in the selfless-character of the Prophet, the Man Supreme.

The Prophet passed by a woman who was weeping beside a grave. He told her to fear God and be patient. She said to him, Go away, for you have not been afflicted with a calamity like mine. And she did not recognise him. Then she was informed that he was the Prophet. So she went to the house of the Prophet and there she did not find any guard. Then she said to him, I did not recognise you. He said, Verily, the patience is at the first stroke of a calamity.

Narrated by Anas ibn Malik (May God be pleased with his deeds)

Buhari 2.372

When a ruler plans to parade outside his palace there is a lot of pomp and shows exhibited by the royal members to establish the presence of the king.

Anyone who has never seen the king in person before would be able to identify the king by the first sight of the extravaganzas; luxuriously ornamented thrown; the soldiers in posh uniform parading before and much after the kings arrival.

Even much after monarchy has been abolished and democracy rule has been well established in most part of the world we can witness now the rulers going after ostentation and grandeur.

But the Prophet was consoling the woman who was almost lamenting and weeping deeply. She did not realise that the lord of an empire was talking to her for the simple reason that the Prophet never put up any show to exhibit and establish his identity. He was clothed in a very simple dress like any other citizen. He did not travel on a saloon. He walked and there was hardly any crowd of the sort to announce the majesty and prestige of a king. Thats why the women could not recognise a mighty emperor.

Moreover, once she had learned that the one who advised and consoled her was the ruler of the empire she was trying to see him, wondering whether she would get the permission from the guards at door to enter in to the palace! But there was no watchman at the Prophets door. Prophet (peace be upon him) was the only noble and brave ruler who never had any personal guard around him.

In order to apologise, the woman comes to the Prophet (peace be upon him) I have behaved very badly with you, not realising it was you, the Prophet, she said. Least bothered about it he advises the woman as he said before, Patience means one should bear with misfortune even when it strikes one for the first time. The womans sheer negligence in maintaining good manner did not at all bother him.

Muaad (May God be pleased with his deeds) reported that the Prophet appointed him as the governor of Yemen and he followed him till the border. When he was mounted the Prophet was on foot walking along. The Prophet said at the time of parting that Muaad would not see him when he returned from Yemen or he might visit his grave or his mosque. Muaad wept. The Prophet turned his face towards Madinah and walked away.

Ahamed

The world would not have witnessed a governor appointed by the president, or a minister nominated by the king riding a horse along while the president or the king on foot walking along, chatting, talking and counselling.

The emperor could have talked things over without going along with the governor and dispatched him from the town itself. In contrast he is walking along the mounted governor, talking with him in a very friendly way. Surely Prophet (peace be upon him) would never have acquired his position for fame.

Neither a mayor with his staff, an emperor with his generals nor a governor with his aides moves like this.

When the emperor moves around with his subordinates in this manner it goes to prove that Prophet (peace be upon him) did not possess even a slight tinge of desire for fame.

ALWAYS HUMANE

While the Prophet was praying, he saw sputum on (the wall of) the mosque, in the direction of the Qibla, and so he scraped it off with his hand, and the sign of disgust (was apparent from his face) and then said, Whenever anyone of you is in prayer, he should not spit in front of him (in prayer) because God is in front of him.

Narrated by Abdullah bin Umar (May God be pleased with his deeds)

Buhari 8.132

The companions were prepared to do this work if the Prophet had to just give a nod. Or if he had ordered some one to remove it, definitely it would have been cleared at once. Even when an ordinary man sees this he would ignore and go away thinking some one will do it. Or he would get it done by some lowly people.

But the emperor of a great kingdom did not expect even the respect paid to an ordinary man. He did not think of his status as a king. All he wanted to do was to behave in the most humane way.

Abdullah bin Amr, the closest companion of the Prophet (peace be upon him) narrates an incident that took place in his life:

Gods Apostle was informed about my fast, and he came to me and I spread for him a leather cushion stuffed with palm fibres, but he sat on the ground and the cushion remained between me and him, and then he said, Isnt it sufficient for you to fast three days a month? I replied, O Gods Apostle! (I can fast more). He said, Five? I replied, O Gods Apostle! (I can fast more). He said, Seven? I replied, O Gods Apostle! (I can fast more). He said, Nine (days per month)? I replied,O Gods Apostle! (I can fast more) He said, Eleven (days per month)? And then the Prophet said, There is no fast superior to that of Prophet David. It was for half of the year. So, fast on alternate days.

Narrated by Adullah bin Amr (May God be pleased with his deeds)

Buhari 3.201

This incident reflects various qualities constituting the finest character of the Prophet (peace be upon him); gentle, binding the souls of countless men to him, and patient with self-restraint under the circumstances of extraordinary provocation

Piety should not cross the limit as guided by the great spiritual teacher Muhammad (peace be upon him) In the assumption that one is serving God, one should never ignore ones wife and children and mankind.

Abdullah Bin Amr (May God be pleased with his deeds),a companion of the Prophet (peace be upon him), was always fasting without caring for his family and children. The Prophet (peace be upon him) could have called him and advised him when this had been reported to the Messenger of God. If the Messenger of God were to call him he would come on the double. But the Prophet (peace be upon him) went in search of Amr. We understand from this that the Prophet (peace be upon him) never liked to exercise the power of his position to force things on others.

Abdullah bin Amr (May God be pleased with his deeds) in excitement said O the president of my nation has come in search of me; Amr feels and lies a cushion filled with fibre for the Prophet to sit. It was the custom to treat the dignitaries in this manner on their visit to ones house.

This is customary in many parts of the world even now. When someone more special to us visits us he wont sit with us on the floor. If the Prophet (peace be upon him) used the cushion to sit it wont be taken that the Prophet (peace be upon him) cared for prestige. Yet the Prophet (peace be upon him) avoids sitting on a special seat. Wishing to sit equal with Amr the Prophet (peace be upon him) did not sit on it; he placed it between them. It is clear from this incident, neither the Prophet (peace be upon him) liked being treated specially nor did he accept such treatment

When the Prophet (peace be upon him) advised Amr three days of fasting was enough, the companion Amr should have listened to him and kept quiet. The subjects those days accepted kings instruction without a word of objection for they were not used to reasoning. But Amr asked whether three days of fasting or five days or seven, nine, or eleven days of fasting would be recommended. If some one asks us like this we would be so annoyed that we would snap at him, Are you joking? Because Amrs way of inquiring was so ridiculous.

But this great man answers like a father keeps answering his sons curiosity with all his patience. We shall bear this in mind. Amr could question in such a way because the Prophet (peace be upon him) was popular for this fine quality; self-possessed, not losing his temper and not forgetting his principle of conduct.

A goat was presented to the Prophet. That was the time of scarcity. He ordered his family to cook the goat. There was a plate capable of carrying food for four. The food was served in it. The companions, who did not get their fill, were also invited. All of them sat around the plate on the floor. The prophet too joined them. He knelt and squatted in order to make space for others to accommodate the crowd. A Bedouin asked why they were sitting like this. The Prophet said that God had not created him to be oppressive and arrogant but God had made him a generous slave.

Abu Dawood

People of status would consider it below their dignity to eat with others, from the same dish. There are some that would be more annoyed when everyone uses his hand in the same dish. But Prophet (peace be upon him) ate with others, from the dish in which others were using their hands to scoop from the single heap of food placed at the centre of the large plate. Besides it was convenient to squat around the large plate to eat in a group. Moreover, squatting was considered to be the manner of the oppressed class, against which the villagers complain quite often. He never considered himself to be a ruler, religious leader or owner of the house. He thought himself as much as a man who feels hungry.

The Prophet (peace be upon him) did not look for any mark of special respect. Rather he knelt and squatted along with others and said, I would rather be a generous slave of God.

How can we say he got special honour through his power as a mighty ruler?

He always thinks of himself as the son of a poor mother when the whole world views at him as a man of great power. He declares that no honour comes through all these power and position. He could have enhanced greater fame with these power and position. His sense of simplicity does not permit all these.

Once the Prophet was walking with his friends. He found that there was a shadow hanging only above his head. One of his companions was holding an umbrella. Immediately he snatched it and folded it and kept it aside with the friends.

Thabrani

The Prophet (peace be upon him) is firm to reject when he intends to reject anything. Thats why he snatched away the umbrella and folded it to keep it aside. His folding the umbrella indicates his frankness.

I am also a mortal like you, he said. He declares the fact that no highness is achieved through power and positions.

Yet another example to his simplicity;

One connives when one does not know how to skin a sheep or he may instruct orally how to skin it. Without caring for any false reputation he skinned the sheep himself and taught the young man the trade.

His whole life is a token of simplicity: he was to lead and help; he was to care and guide; he came as light and the darkness of ignorance vanished

Whenever the Prophet used to see the youngsters on his way, he used to be the first to greet them.

Buhari 8.264

The Prophet (peace be upon him) used to mingle with us, the youngsters, in such a nice way that he asked my younger brother Abu Umair (May God be pleased with his deeds), What happened to your bird?

Buhari 8.150

I was a young girl. When I returned from Ethiopia, the Prophet put on me a beautifully embroidered garment. He felt the artwork on my dress and said it is so nice, it is so nice

Buhari 5.214

I performed the first prayer along with Gods Messenger (peace be upon him). He then went to his family and I also went along with him. He met some children (on the way). He patted the cheeks of each one of them. He also patted my cheek and I experienced coolness or a fragrance of his hand as if it had been brought out from a perfume pouch.

Narrated by Jabir ibn Samurah (May God be pleased with his deeds)

Muslim 5758

Gods Messenger (peace be upon him) had the best disposition amongst people. He sent me on an errand one day. And I said: By God, I would not go. I had, however, this idea in my mind that I would do as Gods Apostle (peace be upon him) had commanded me to do. I went out until I happened to come across children who had been playing in the street. In the meanwhile, Gods Messenger (peace be upon him) came there and he caught me by the back of my neck from behind me. As I looked towards him I found him smiling and he said Unays, did you go where I commanded you to go? I said: Gods Messenger. Yes, I am going. Anas further said: I served him for nine years but I know not that he ever said to me about a thing which I had done why I did that or about a thing I had left as to why I had not done that.

Narrated by Anas ibn Malik (May God be pleased with his deeds)

Muslim 5724

There are many incidents to show that the Prophet used to love children very much. Could the Prophet with such fine character have ever longed for honour and fame through his position?

The Prophet used to mend his shoes, stitch the torn clothes and do the houseworks.

Ahamed

He used to sit on the floor, without spreading anything. He used to sit on the floor and eat. He used to milk the goat and accept invitation for dinner from the slaves.

Thabrani

The villagers around Madinah used to invite the Prophet at midnight to eat bread made of unsifted wheat. He used to accept the invitation even if it was made after mid-night.

Thabrani

On the day (of the battle) of Al-Ahzab (i.e. clans) I saw the Prophet carrying earth, and the earth was covering the whiteness of his abdomen. And he was saying, Without You (O God!) We would have got no guidance, nor given in charity, nor prayed. So please bless us with tranquillity and make firm our feet when we meet our enemies.

Indeed (these) people have rebelled against (oppressed) us but never shall we yield if they try to bring affliction upon us.

Narrated by Al Bara (May God be pleased with his deeds)

Buhari 4.90

The Prophet himself started carrying unburned bricks for building (the Mosque at Madhinah) and while doing so, he was saying This load is better than the load of Khaibar, for it is more pious in the Sight of God and purer and better rewardable.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 5.245

In all respects the Prophet (peace be upon him) has led the simplest life. He never achieved any highness by making use of his power and position. He did not come to establish a religion and carve a niche for him in the human history but he came to teach The Religion of God and remove the superstition and ignorance obscuring the Spiritual Truth.

Through out his rule for ten years he never expected any honour or felicitation from the people. His status even after getting this power and position remained just the same as the one that he enjoyed before getting this power and position. The Prophet said, God did not send any prophet who was spared from shepherding sheep. His companions asked him, Did you do the same? The Prophet replied, Yes, I used to shepherd the sheep of the people of Makkah for some Qirats.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 3.463

I took Abdullah bin Abu Talha (May God be pleased with his deeds) to Gods Apostle to perform Tahnik for him. (Tahnik was a custom among the Muslims that whenever a child was born they used to take it to the Prophet who would chew a piece of date and put a part of its juice in the childs mouth). I saw the Prophet and he had in his hands an instrument for branding and he was branding the camels of Zakat.

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 2.578

The Prophet (peace be upon him) used to brand the camels that were given as zakat in order that the camels belonging to others should not mix up with the camels in the camp. He did this job of branding the camels with his own hands. Thus he maintained simplicity never caring even an inch for pride or fame:

I was with the Prophet in a Ghazwa (military expedition) and my camel was slow and exhausted. The Prophet came up to me and said, O Jabir. I replied, Yes? He said, What is the matter with you?I replied, My camel is slow and tired, so I am left behind.So, he got down and poked the camel with a stick and then ordered me to ride. I rode the camel and it became so fast that I had to hold it from going ahead of Gods Apostle. He then asked me, Have you got married? I replied in the affirmative. He asked, A virgin or a matron? I replied, I married a matron.

The Prophet said, Being so young why have you not married a virgin, so that you may play with her and she may play with you? Jabir replied, I have sisters (young in age) so I liked to marry a matron who could collect them all and comb their hair and look after them. The Prophet said, You will reach. So when you have arrived (at home), I advise you to associate with your wife so that you may have an intelligent son. Then he asked me, Would you like to sell your camel?I replied in the affirmative and the Prophet purchased it for one Uqiya of gold. Gods Apostle reached before me and I reached in the morning, and when I went to the mosque, I found him at the door of the mosque. He asked me, Have you arrived just now? I replied in the affirmative. He said, Leave your camel and come into the mosque and pray two Rakat. I entered and offered the prayer. He told Bilal (May God be pleased with his deeds) to weigh and give me one Uqiya of gold. So Bilal weighed for me fairly and I went away. The Prophet sent for me and I thought that he would return to me my camel, which I hated more than anything else. But the Prophet said to me, Take your camel as well as its price.

Narrated by Jabir ibn Abdulah (May God be pleased with his deeds)

Buhari 3.310

Jabir (May God be pleased with his deeds) was neither an important person nor a noble, but he was just a poor young lad. When the Prophet (peace be upon him) mingled with people freely he used to get to know their ranks and address. He dismounted from his camel and raised Jabirs camel and made casual inquiry about his financial position and family condition.

Knowing the uselessness of Jabirs camel, the Prophet (peace be upon him) negotiated to purchase it so that Jabir would be able to get a better one.

He rides along with Jabir until the young man joins the caravan and then he speeds up to be on his way.

On reaching the town the Prophet (peace be upon him) awaited Jabirs arrival to pay the price of the camel. He paid the amount agreed to Jabir and gave the camel too back to him.

This indicates his generosity and it shows the healthy governance of his rule. He cared for people. He used to know the needs of the people before hand and help them indeed.

Would this man, so simple, who lived the life of an ordinary man, struggle and strive to earn fame through power and position?

People even in ordinary power dont go anywhere alone. They dont move around without two bodyguards at the front and two at the rear. Prophet (peace be upon him) could never be seen walking with two bodyguards. This certifies his courageous quality and self-control.

Simak ibn Harb (May God be pleased with his deeds) asked Jabir ibn Samurah (May God be pleased with his deeds) , Did you sit in the company of the Messenger of God (peace be upon him)? He said Yes, very often. He (the Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Prophet) only smiled.

Narrated by Jabir ibn Samurah (May God be pleased with his deeds)

Muslim 1413

What transpired daily in the court of the emperor, a spiritual head and an able administrator?

After completing the prayer the people used to sit and cut jokes and laugh, recalling their funny behaviour and superstitious action before and during the dark period of ignorance. They used not to sit quiet just because they were sitting before the Prophet (peace be upon him).

The companions of the Prophet (peace be upon him) who paid keen attention to the lectures of the Prophet behaved very casually before him.

It is not that they didnt want to respect the Prophet. They are ready to sacrifice their lives for him at one word of command of the Prophet (peace be upon him). They behaved casually and they remained relaxed before the Prophet because they had been trained by he Prophet (peace be upon him) to be just normal and be themselves.

Even a teacher to the children who speak lisp would not accept the kids behave so liberally. A senior officer would not like to see his subordinates behave so casually. No disciple would behave so much at ease before his spiritual head. They wont be allowed to do like that.

To what great extent should the mind of the Prophet (peace be upon him) have been set to let his subordinates behave so liberally?

We will not let anyone junior to us or anyone under our care, behave like this. If one goes beyond ones limit and behaves like this, immediately we would either exercise our power to suppress or we would quietly slip off from the scene.

Being just the average persons, we feel that this kind of freedom and liberty enjoyed by our subordinates before us affects our dignity. But this great man stays stuck to his companions without slipping off. Besides, he smiles at them like the parents enjoying the lisp and play of their young ones.

This did not happen for a day or two but it took place everyday. The Prophet (peace be upon him), head of The True Religion and the ruler of the greatest empire, is called the greatest man for this superb quality.

The flawless credibility of the Prophet (peace be upon him) surprises us when we see the spiritual heads and political leaders of our time in the advanced civilisation, greater or smaller, do not move with common man freely and liberally.

The Prophet passed by some persons of the tribe of Aslam practising archery (i.e. the shooting arrows). Gods Apostle said, O offspring of Ishmael! Practice archery (i.e. shooting arrow) as your father was a great archer (i.e. arrow-shooter). I am with the son of so-and-so. Hearing that, one of the two teams stopped shooting. Gods Apostle asked them, Why are you not shooting? They replied, O God s Apostle! How shall we shoot when you are with the opposite team? He said, Shoot, for I am with you all.

Narrated by Salamah bin Al Akwa (May God be pleased with his deeds)

Buhari 4.592

The Prophet (peace be upon him) could have reserved himself from both the groups engaged in the game of archery. Instead of avoiding them he encourages them. He even joins the team of an ordinary man. He retires from watching the contest only because the opposite group did not agree to his sporting the other team.

LIFESTYLE IMPOVERISHED BY CHOICE

Two of my companions and I were so much afflicted by hunger that we had lost our sight and hearing. We presented ourselves (as guests) to the companions of the Holy Prophet (peace be upon him), but none amongst them would entertain us. So we came to Gods Apostle (peace be upon him), and he took us to his residence and there were three goats. Gods Apostle (peace be upon him) said: Milk these for us. So we milked them and each one of us drank his share and we set aside the share of Gods Apostle (peace be upon him). (It was his habit) to come during the night and greet (the people present there) in a manner that would not wake up anyone who was asleep but make only the one who was awake hear. He would then go to the mosque and say prayers, then go and drink the milk. Miqdad (May God be pleased with his deeds) added: One night Satan came to me when I had taken my share, and he said: Muhammad has gone to the Ansar who will offer him hospitality and he will share what they have for them, he has no need for this draught (of milk). So I took (that milk) and drank it, and when it had penetrated my stomach and I was certain that there was no way out (but to digest it), Satan aroused (my sense of) remorse and said: Woe be to thee! What have you done? You have taken the drink reserved for Muhammad! When he comes back and not find it, he will curse you. You will be ruined, and thus This world and the Hereafter will be lost for you. There was a sheet over me; as I pulled it my from feet, my head was uncovered, and as I pulled it over my head, my feet were uncovered. I could not sleep, but my two companions had gone to sleep for they had not done what I had done. There came Gods Apostle (peace be upon him) and he greeted us in his usual way (by saying As-salamu Alaykum). He came to the mosque and observed prayer, and then came to his drink (milk) and uncovered it. But he did not find anything in it. He raised his head towards the sky, and I said (to myself) that he (the Holy Prophet) was going to invoke curses upon me and I should be thus ruined. He (the Holy Prophet) said: God, feed him who fed me and give drink to him who provided me with drink. I held tight the sheet upon myself (and when he had supplicated); I took hold of the knife and went to the goats (possessed by the Holy Prophet) so that I may slaughter the fattest among them for Gods Messenger (peace be upon him). In fact all of them were milking goats. So I took hold of the vessel which belonged to the family of Gods Messenger (peace be upon him), in which they used to milk and drink therefrom, and milked them in that until it was full of frothy milk. I came to Gods Messenger (peace be upon him) and he said: Have you taken your share of the milk during the night? I said: Gods Messenger, drink it. He drank it and handed over (the vessel) to me again. I then perceived that Gods Apostle (peace be upon him) was satisfied and I had received his blessings. I burst out laughing so hard that I fell upon the ground, whereupon Gods Messenger (peace be upon him) said: Miqdad, it must be one of your mischieves. I said: Gods Messenger, this affair of mine is like this and this, and I have done so. Thereupon, Gods Apostle (peace be upon him) said: This is nothing but a mercy from God. Why did you not give me an opportunity to awaken our two friends and they would have received their share (of the milk)? I said: By Him Who has sent you with Truth, I do not mind whatever you give (to them), and whatever the (other) people happen to receive, when I have received it with you from among the people.

Narrated by Miqdad (May God be pleased with his deeds)

Muslim 5103

Although The Prophet (peace be upon him) was the head of great empire his food used to be just the fresh goat milk.

This virtue demonstrates the purity of his life.

Despite his poor condition, he supported three persons for a good number of days being truly generous indeed.

He was not at all annoyed when one of these persons had drunk the share of the milk for the Prophet (peace be upon him) also. He practised patience, perseverance and self-restraint in his life so that people may vie with each other lest we fall short and fail to strengthen and bind our mutual relationship closer.

Oh Lord, provide to the one who provided me, was his prayer instead of condemning the one who had consumed his share of milk also. Instead of inquiring who had his share of food, he said whoever provided to the Prophet (peace be upon him) will be provided by God and he thus encouraged the culprit to mend his way.

The way, he mended so silently the person, who starved him, defines another good mettle of the Prophets fine character.

The Prophet (peace be upon him) has prayed to God to give food to the one who provided to him. Wishing to get the fulfilment of his prayer and get the benefit, Mikdad (May God be pleased with his deeds) dared to slaughter a sheep belonging to the Prophet (peace be upon him) in order to feed the Prophet (peace be upon him). The Prophet (peace be upon him) had such a tolerant attitude as to make others think that he would never get angry, no matter how less or how big the troubles are caused to him.

Mikdad endeavours to slaughter because he thought he would not be able to milk any goat since it was night and the goat had already been milked. But at the sight of all the red goats being ready to be milked again, he changed his idea of slaughtering any goat.

Besides making the mistake of drinking the share of the milk for the Prophet (peace be upon him) the companion was able to laugh out before the emperor and yet the Prophet (peace be upon him) never lost his head. On the contrary he pointed out to his companion that his dress was showing.

On seeing that milk was unusually drawn twice in the evening and it had been supplied to him, the Prophet (peace be upon him) is curiously concerned, Should we not have woken up our other two friends? Hospitality sprang out of his heart tenderly.

We can understand the magnanimity of this great man only when we imagine whether we can behave like the way this ruler and spiritual head treated his subordinates.

We would not let the stranger to stay with us for many days. We would not spare anyone who starves us after eating his and our share of food without our permission. We would never tolerate our juniors laughing before us after all.

The world approves him as the greatest because the humility that is detested even by an ordinary man like us can be found in the emperor of the great empire.

The greatest man, the Prophet (peace be upon him) opted to be one among the common men.

We have already explained that he got into various types of troubles because he was too liberal with people.

Some of his companions think of isolation for him so that he would not be bothered by their frequent approaches to him by very many people.

But The Prophet (peace be upon him) rejects the idea, saying that he had voluntarily chosen this life. This proves that power or position not at all affected him. He moves with people to such an extent that he could be approached atleast five times a day by anyone waiting to meet him.

Everyone is aware that regular prayer offered five times a day is one of the important duties of a Muslim. Islam insists that these prayers be performed in congregation in the mosque.

In his time the Prophet (peace be upon him) used to lead and perform prayer in congregation in the Mosque. He used to come to the Mosque five times a day and meet the people five times a day.

After settling in Madinah, the Prophet (peace be upon him) conducted prayers in congregation for ten years. Whoever prayed in the Mosque for ten years without any break would have seen him eighteen thousand times. The people who embraced Islam at a later stage of his life would have seen the Prophet (peace be upon him) at least a hundred times.

Apart from the time for travelling outside Madinah, most of them would have seen the Prophet (peace be upon him) for more than fifteen thousand times.

No other leaders of the world except Prophet Muhammad (peace be upon him) would have met his people so many times, so often, while we can witness to this day the chiefs and leaders strutting in false plumes. Commoners and notables looked equal in the sight of the great spiritual leader, Prophet Muhammad (peace be upon him)

A black person used to sweep the mosque and the person died. The Prophet asked about the person. He was told that the person had died. He said, Why did you not inform me? Show me the persons grave. So he went to the grave and offered funeral prayer.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 1.448

Because the dead person was just a sweeper in the Mosque, the companions of the Prophet (peace be upon him) might have ignored to inform the Prophet the death of such a poor one and buried the dead person instantly.

But the Prophet (peace be upon him) could not digest this. Why did you not inform this to me then and there? He demanded, in good faith that he would have taken part in a decent burial of the dead person, If he had been informed in time.

He did not say this for namesake. On the contrary we see him find out the place of burial, go to that grave and pray to God for the person. He could behave like this because he viewed the commoner and the notable equally.

My grandmother Mulaika invited Gods Apostle for a meal, which she had prepared specially for him. He ate some of it and said, Get up. I shall lead you in the prayer. I brought a mat that had become black owing to excessive use and I sprinkled water on it. Gods Apostle stood on it and prayed two Rakat; and the orphan was with me (in the first row), and the old lady stood behind us.

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 1.819

We can guess what sort of table spread would have been set by the poor Mulaika (May God be pleased with his deeds) who did not even have a decent mat to lay. Even ordinary people like us would not agree to dine with the destitute. But the great spiritual leader and emperor accepts the offer. The Prophet (peace be upon him) respects everyones feelings. He succeeds where even an ordinary one fails

We see a definite discrimination shown between notables and ordinary ones by the leaders, whether they are spiritual leaders, politicians or rulers in power.

Spiritual leaders often announce that they are more cultured and matured than the commoner. If it is true the commoner and the notable should appear equal in their view.

These self-appointed spiritual leaders are worse than even an ordinary politician in discriminating people. The doors of these so-called spiritual heads are opened only to Presidents, Ministers, millionaires and celebrities. Ordinary people are able to get free sight of these leaders only in a public gathering or in the official public appearance.

imilarly these spiritual heads go in search of the millionaires and inaugurate their commercial complexes and their posh houses. They never step into a hut or a cottage except for posing to the media.

The Prophet (peace be upon him) who is so simple and so humble is still afraid if any people would have suffered on account of him.

The declaration made by him five days before His death is a golden passage in his biography.

This incident is described vividly by Fazulul (May God be pleased with his deeds) :

I visited Prophet Muhammad (peace be upon him) when he was severely ill at ease. There was a red bandage beside him. The Prophet said to me, Oh, the son of my great paternal uncle. Please tie it around my head. I took the red bandage and tied it around his head. He leaned on me and we entered into the mosque. A large number of people had gathered in the mosque as the Prophet (peace be upon him) was in his deathbed.

He addressed the gathering,Oh People! Certainly I am also a man like you. The time of my departure from all of you may be nearing. Hence, if I ever have caused any damage to your honour, if I ever have harmed even a hair of yours, and if ever I have caused any loss to your wealth, please come forward and settle your account with this Muhammad. I am Muhammad . I am here right before you. Here is the honour of Muhammad. Here is the hair of Muhammad. Here is the body of Muhammad. Rise up, Oh the affected party! Settle your account with me. Dont say that you are afraid of getting my hate or hostility. Understand this very well. Surely, hatred and hostility is not part of my character. He said this and returned.

He came to the mosque the next day and made the same promulgation and added, Those who settle their account with me are the closest to me. Then a man got up from the crowd. Oh, The Messenger of Allah. Once a man came to you and begged. You asked whether there was anyone willing to lend you some money in order to give him. I gave you three Dhirhams (Sliver coin of that period). Immediately the Prophet called me and said, Give to him whatever he demands.

The Prophet (peace be upon him) then visited the womens quarter. The women also replied to him in the same manner.

Muznath Abe eaqla

According to the narration by the above one the Holy Prophet at his deathbed calls the people to settle their accounts if they had any dues from him. He declares that the best among his friends are those who come forward openly and settle their accounts due to them, be it a big amount or small one, in cash or in kind.

No one on earth but Prophet Muhammad (peace be upon him) who was designated to be a true model of righteous life, had the courage to declare, Those who settle their account with me are the ones closer to me than others?

Only this great man has the ability to announce like this. Nobody on earth filled with materialists or anybody running after material well-being has the courage to stand up and say Only those who come forward and settle their account with me are closer to me than anybody else.

Only this greatest man has the pure and bold character to make such a free and frank declaration because God has designated him with total guidance to serve as a model for the men and women of all generations to come in all walks of life.

Inspite of his declaration and even after the Prophet (peace be upon him) had cleared all their doubts, not one came up with a complaint, You beat me or you scolded me.They only complained that he had forgotten the loans that were borrowed for only common weal. Otherwise not a single man or woman was harmed even an atoms weight.

Neither a king nor any sort of ruler ever addresses his subjects or citizens like this. In this book we have used the phrase the companions of The Prophet (peace be upon him) all along. One need not take that the Prophet (peace be upon him) must have had only a few friends but the Prophet (peace be upon him) magnanimously declared, 'Every one who accepts Islam and joins me in rank is my friend.'

No spiritual leader ever addresses his followers as friends. In contrast they are called as their students or disciples.

The Prophet (peace be upon him) is the only leader, the only king, the only spiritual head who called his disciple and followers as his dear friends.

Even to this day the Muslims address all those who follow the Prophet as their friends. Could the Prophet have taken up his position just for the sake of name or fame by calling his disciples and followers as friends and by treating all of them equal to him?

He had also instructed all his followers not to praise him more than he ever deserved.

He had also warned them not to go beyond the limit of his worthiness in praising him.

When the Prophet heard someone saying, Oh our leader. Oh the son of our leader Oh the best one among us. Oh the son of the best one among us! He said:

Oh! mankind. Be careful. Fear God. Let not Satan detract you from your right path. I am Muhammad the son of Abdullah.I am only The Slave and the Messenger of God. By God I never like being raised above the rank blessed by God.

Ahamed

Then God s Apostle said,  Do not praise me excessively as Jesus, son of Mary (peace be upon him) was praised, but call me God s Slave and His Apostle.

Narrated by Ibn Abbas (May God be pleased with his deeds)

Buhari 8.817

Can we imagine that the Prophet would ever have liked to get name and fame through his position when he had very strictly warned people not to praise him beyond limit?

MORTAL AND NOT DIVINE

All spiritual leaders are just mortals in all respect. Just like any other mortal they feel hungry, they feel thirsty, illness attacks them, they have to attend the call of nature, old age reaches them, and weak like any ordinary people they are not able to bear the suffering and pain of life. Indeed death overtakes everyone. Despite all these natural setbacks and characteristics they manage to make the people believe that they have some divine nature within themselves. These impostors succeed in fooling that people become successful only by their blessings. They single out themselves as special persons, and above normal human being. They exhibit this through their dress, gait, and gesture, customs and habits. In fact these ever-cheating, selfish and treacherous men are found to be more fraudulent than the atheists:

v They claim they are divine and godly.

v They curse and frighten people.

v Cheat by offering false blessings.

v Give false stories on invisible matters.

v Their orders are applicable to others and they are exception.

v They exploit people s ignorance to earn their daily bread and furtherance of their wealth.

v And they stay aloof making themselves unreachable.

Whereas the Prophet (peace be upon him) is the only spiritual leader who not only refused to profit anything out of this privileged position as a spiritual head but he condemned all those cunning, fraudulent and crooked men in disguise deceiving the ignorant fools.

Even those leaders who struggled and fought against the spiritual frauds, would not have fought against evil as hard as the Prophet (peace be upon him) had done.

Those leaders, who vehemently opposed to the excessive honour paid to the spiritual leader, would surprisingly accept the same with a sweet smile when it is addressed to them. We find plenty of evidences and we indeed witness this sort of person everyday.

But the Prophet (peace be upon him), being himself a very powerful spiritual leader, opposed and fought against such excessive honour and over respect paid to the spiritual personalities. He was extremely infuriated at the very sight of such acts whereby people in folly and ignorance paid tribute to him in excess and he strongly opposed to all of these foolish things. This is one of the reasons for the world to appreciate him as the Man Supreme

Spiritual leadership is pretty mightier than any political leadership. His status in Islam was not that he was one among the hundreds of spiritual leaders in Islam. But he was the only spiritual leader who possessed the sole political power.

He had such followers that they would simply sacrifice their lives at just one word of command. He had such fine friends who would carry out any order of his without a word of complaint, no matter how hard the task was.

Yet, he never took any advantage of his influence. This was his first declaration;

'I am only a mortal like you except the fact that I am inspired The Message of God.' He also said that God ordered him to declare this. We can cite this in verses 110 in chapter 18 and 41 in chapter 6 in the Holy Quran.

Say; 'I am but a man Like yourselves, (but) The Inspiration has come To me, that your God is One God: whoever expects To meet his Lord, let him Work righteousness, and, In the worship of his Lord, admit no one as partner.

Al-Quran 18:110

Say thou: 'I am but a man like you: it is revealed to me by inspiration that your Allah is one Allah: so stand true to Him and ask for His forgiveness.' And woe to those who join gods with Allah

Al Quran 41:6

To people like us the declaration may look just an ordinary one. But such promulgation is very dangerous to a preacher. The spiritual heads usually find safety and protection only when they declare, 'We are not ordinary mortals like you. We are of special birth. We are selected people. We are indeed divine.'

But this Man Supreme uproots and absolutely casts away all such false claims. He declares outright that he is not an angel. He is not divine as the spiritual leaders falsely describe. He assures that he is no more than a mortal but he is with a unique Message of Hope and Truth to mankind. He boldly demands their acceptance of the Gospel of Unity. He advises us to obtain God s Grace and Mercy by Repentance. He clearly indicates that he has been given no other power than to warn us. In no way, he takes any liberty to compel us.

One need not think that he might have said it for gaining name or fame and he might have done things otherwise. He never preached what he did not practice. He demonstrated this throughout his life with wisdom and discretion; in the most gracious way; meeting people on their own ground and convincing them with illustration from their own knowledge and experience. He was teaching in the most appropriate way, not dogmatic but gentle and considerate, not self-regarding and offensive but polite and frank.

LIBERATION

The Prophet (peace be upon him) said, 'No man enters haven just by his good deed alone.' The companion asked, 'You too! Oh, the Messange of God!'

The Prophet (peace be upon him) replied, 'Yes. unless the Mercy of Allah is bestowed on me, I too come under the same treatment by Allah.

Buhari

God does not bless man with Heaven just like that although he remains a devout to God all his life. Heaven is the greatest blessing, which is a unique eternal place where man receives salvation. The Plan is manifest that man enters Heaven only because God responds in manifolds to man s trivial deeds even. It is indeed apparent that the good deed and piety go hand in hand, and charity and worship go hand in hand.

If he had to say that his piety is worth a number of Heavens and so much was his way of worshipping, his friends would have just believed him.

This would be a very tough task to any spiritual head to say, '  Even my going to Heaven depends on God s Mercy and my deeds are no guarantee for entering the Heaven.'

Most of the people have this habit of going for the blessing of the spiritual leaders before they start any work. They believe that they will be successful if they start their work after getting the blessing of a great man. There is nothing wrong in visiting a great man if it is for the sake of only counselling. The problem arises only when people think that these men are divine or they possess some extra power to guide. God knows the inner thought of all men, of the preaching ones and of the preached ones.

These men who pretend to bless, like the false reputations on the quiet. They are also just like any other mortal. Even their own tasks don t end successfully so often. They do have many problems. Despite their awareness that they don t have any power, they simply keep fooling the people.

All these beliefs were abolished by the Prophet (peace be upon him) who warned people not to pray to him, not to ask or seek for his blessing and ordered the people to pray for God s blessing upon him too.

That s why every Muslim when he refers to the Prophet says ' Sallalah Alaihi vassallam', meaning, ' God bless him and keep him' or ' peace be upon him.'

No Muslim worships any man. No Muslim seeks for blessing from any man. The Prophet taught them that they pray to God only.

When Abu Talib was on his deathbed, God s Apostle came to him and found with him, Abu Jahl and Abdullah bin Abi Umaiya bin Al-Mughira. God s Apostle said, 'O uncle! Say: None has the right to be worshipped except God, a sentence with which I will defend you before God.' On that Abu Jahl and  Abdullah bin Abi Umaiya said to Abu Talib, 'Will you now leave the religion of  Abdul Muttalib?' God s Apostle kept on inviting him to say that sentence while the other two kept on repeating their sentences before him till Abu Talib said as the last thing he said to them, 'I am on the religion of  Abdul Muttalib,' and refused to say: 'None has the right to be worshipped except God.' On that God s Apostle said, 'By God, I will keep on asking God s forgiveness for you unless I am forbidden (by God) to do so.' So God revealed:

'It is not fitting for the Prophet and those who believe that they should invoke (God) for forgiveness for pagans.' (9.113) And then God revealed especially about Abu Talib: 'Verily! You (O, Muhammad) guide not whom you like, but God guides whom He will.' (28.56)

Narrated by Musaiyab (May God be pleased with his deeds)

Buhari 6.295

He makes it very clear that he has not been blessed with any power to locate or place a man on the right path just because he happens to be the Messenger of God.

There was no chance by any means for anyone to guess what went wrong with his concentration in prayer. Yet, he spelt it out. He could have bluffed the people and said, 'Look, I am above all of you. No force can distract my attention from prayer!' He never boasted of anything irrelevant to Truth.

We definitely experience a lot of interference criss-crossing in our mind especially during the prayer. Man finds it very difficult to gain absolute concentration.

This is the same with spiritual scholars and spiritual leaders. They are no better. But the false spiritual men have managed to establish a false image that they become united with God with their power of concentration and devotion. And people believe them word to word.

Prophet Muhammad (peace be upon him) eradicated this fraudulent practice and rejected any such false claim.

The Prophet prayed in a Khamisa (a square garment) having marks. During the prayer, he looked at its marks. So when he finished the prayer he said, 'Take this Khamisa of mine to Abu Jahm and get me his Inbijaniya (a woollen garment without marks) as it (the Khamisa) has diverted my attention from the prayer.'

Narrated by Aisha (May God be pleased with her deeds)

Buhari 1.369

That, his attention was diverted from prayer, was anyway known to him only. But he spelt it out. He did not want to mislead the people saying,  Look I am not like you. No one can divert my attention.  He never said anything like this to people.

But he admitted with all his frankness ' My attention can also be detracted as much as anyone of you lose your concentration at the slightest thought of something else. The fine artistic workmanship on his cloak caught me unaware'.

The Prophet said, 'When I start the prayer I intend to prolong it, but on hearing the cries of a child, I cut short because I know that the cries of the child will incite its mother s passions.'

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 1.677

He could have said that only people s concentration in their mind is vulnerable to detraction and it is different with him that his mind stays undeterred in prayer.  Only your minds are vulnerable to detraction from prayer,  he could have said this and made the people believe it too. This is how most of the spiritual heads make the ignorant and foolish people believe.

But the Prophet himself disclosed that he could hear the child s cry and his attention was diverted to it and that s why he shortened the prayer.

He makes himself very clear by this statement that he is not beyond normal human behaviour just because he is a spiritual head.

TRANSPARENT

The Prophet prayed (and the sub-narrator Ibrahim said, 'I do not know whether he prayed more or less than usual'), and when he had finished the prayers he was asked, 'O God s Apostle! Has there been any change in the prayers?' He said, 'What is it?  The people said, 'You have prayed so much and so much.' So the Prophet bent his legs, faced the Qibla and performed two prostration s (of Sahu) and finished his prayers with Taslim (by turning his face to right and left saying: 'As-Salamu Alaikum-Warahmat-ullah'). When he turned his face to us he said, 'If there had been anything changed in the prayer, surely I would have informed you but I am a human being like you and liable to forget like you. So if I forget, you should remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly and finish it and do two prostration (of Sahu).'

Narrated by Abdullah (May God be pleased with his deeds)

Buhari 1.394

If he had responded to their indication, saying, 'I am different from yours,' the people would not have hesitated to believe him. He could have hidden his forgetfulness by saying that the prayer system had been changed from that day. But this great man particularly mentioned that he forgot something during the prayer.

An average man fights shy of admitting his mistake in public. But this man, the greatest spiritual head never hesitated to make it public at anytime that he is a mortal like any other person.

We shall relate another incident to see how he stood by his own statement,  I am just a man like you.

It was the Prophet s strict instruction that anyone who had associated with one s wife should take bath without fail before going for prayer.

God s Apostle went out (of the mosque) when the Iqama had been pronounced and the rows straightened. The Prophet stood at his Musalla (praying place) and we waited for the Prophet to begin the prayer with Takbir. He left and asked us to remain in our places. We kept on standing till the Prophet returned and the water was trickling from his head for he had taken a bath (of Janaba).

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 1.612

Only the Prophet knew the fact that he had not taken bath. He need not worry about anyone pointing out, 'Oh! Is this man so careless! Not having a bath!' Only he knew that he had failed or forgotten to take bath. He did not bother about all these.

 On the contrary he speaks out very frankly that he also forgets like anybody else and that he is also a man like anyone else.

Since he was both a spiritual leader and a king, he had taken the responsibility of dealing with all the disputes that arose in his society. He had been assigned with the unique and hard task of judging without any damage to justice.

He was the chief justice of the city of Madinah. He could have easily said,  Look I am the chief judge. I am your mentor and spiritual leader. I make no mistake in my judgement.

People would have had no difficulties in believing him. Those who were affected by his judgement because it was not in their favour may think that he had caused injustice to them. His popularity was so high that they would be fighting shy to speak about it. But what did the Man Supreme say?

Once God s Apostle said, 'You people present your cases to me and some of you may be more eloquent and persuasive in presenting their argument. So, if I give some one s right to another (wrongly) because of the latter s (tricky) presentation of the case, I may really be giving him a piece of fire; so he should not take it.'

Narrated by Umm Salama (May God be pleased with her deeds)

Buhari 3.845

He argued that his judgement will be definitely based on the logic derived from various counselling, discussion, debate, investigation and his thought and that he was likely to make a misjudgement. He could have claimed that he would find out the truth using his spiritual faculty. He never played any clairvoyance game..

Is there any spiritual leader in the world who declared his natural ability so frankly?

He stands out clear from all those spiritual heads that try to solve their problems and manage to establish their spiritual supremacy, even after they have been proved wrong?

God s Messenger (peace be upon him) came to Madinah and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruits. They made a mention of it (to the Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being. Ikrimah reported that he said something like this.

Narrated by Rafi  ibn Khadij (May God be pleased with his deeds)

Muslim 5831

He is the Messenger of God. But his personal message was  As Messenger of God when I preach and show you right from wrong you should follow the right and reject the wrong. As mortal if I give you my opinion, I may prove wrong sometimes or I may be right too .

'It is not necessary to follow my advice when I give it to you in the calibre of a man.' By this declaration, he only claims to be a man like anybody else. He emphasises that he is not in anyway divine above the nature of human being.

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the tambourine and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, 'There is a Prophet amongst us who knows what will happen tomorrow.' The Prophet said (to her),' Do not say this, but go on saying what you have spoken before.'

Narrated by Ar Rubai bint Muaawiah (May God be pleased with her deeds)

Buhari 5.336

When it is not usual to witness rulers being praised to glory in the court, it is not something abnormal with spiritual leaders. But the Prophet does not exploit people s ignorance to gain name and fame for him.

Nobody knows what happens next. Only God knows the secret of the vast universe. The Prophet forbids people from glorifying him, out of their ignorance and foolishness. He is afraid of the ignorant people slipping into the wrong tradition of worshipping and glorifying him and also believing that he is divine. He warns, ' I can not know what will happen next as much as you don t know the future.'

He also declares that he has been ordered by God to publish that he does not know anything that is invisible.

' Say (O Muhammad, to the disbelievers ): I say not unto you (that) I possess the treasures of God, Nor that I have knowledge of the unseen, and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will you not then take thought?'

Al Quran,6:50

Say: 'I have no power over any good or harm to myself except as God Willeth. If I had knowledge of the unseen I should have multiplied all good and no evil should have touched me. I am but a warner and a bringer of glad tidings to those who have faith.'

Al Quran, 7:188

Oh! What a miraculous declaration it is. Some people pretend as though they don t care for such praises, while they, in heart of heart, crave for the praises. But the Prophet not only declares that he does not know about invisible things but he also cites the evidence that witnesses against him.

Prophet Muhammad (peace be upon him) is the finest example of a Supreme man, ' if I had known the hidden treasure of God, no harm would have touched me. I would have known and avoided any harm and all good things would have reached me.'

'I undergo all the suffering as much as you do. I have been banished and pelt and stoned; I am in deep poverty. I fall ill. You understand from this that I don t know anything that is invisible. God has ordered me to convey even this.'

Which spiritual leader will speak like this?

It was the early stage when Prophet Muhammad (peace be upon him) was preaching in Makkah. Although he was highly honoured as he belonged to the noble tribe of the Qureish yet his preaching on the True Religion was not accepted by the notables and elite.

Even then he met the elite and notables in person and provided exegeses to the Religion of Truth.

What happened once, while he was preaching in this manner, has been recorded in the history like this;

He was having a discourse with one of the elite. A poor blind man, humble and lowly, interrupted, with the sincere desire to learn the Message of God, ' Oh! The Messenger of God! Preach Me'.

But the Prophet disliked the interruption. He frowned and turned away to continue with the explanation to the elite, delaying to answer the earnest call of the poor blind man. That was the very moment the following verses of the Holy Quran were revealed to the Prophet by God.

1 He frowned and turned away

2 Because the blind man came unto him.

3 What could inform thee but that he might grow (in grace)

4 Or take heed and so the reminder might avail him?

5 As for him who thinketh himself independent,

6 Unto him thou payest regard.

7 Yet it is not thy concern if he grow not (in grace).

8 But as for him who cometh unto thee with earnest purpose

9 And hath fear,

10 From him thou art distracted.

Al Quran 80:1-10

It is obvious for any man to ignore the poor while he is engaged in discussion with the one from the elite. Particularly this type of attitude is more seen with the spiritual leaders. They maintain close association with the riches and great men, in order to gain their sympathy and confidence and favour.

The Prophet was very well-to-do when this incident occurred. He was not talking to the notable with any intention of profiting out of him. He was explaining the Message of God with a very firm hope that the others would swiftly follow suit when the riches or great ones embrace Islam. And this was the time that the poor blind man interrupted to know the Universal Message of God which is to be reached to all, rich or poor, old or young, great or lowly, ruler or citizen and learned or illiterate.

That was the time the blind man knowing the presence of the Prophet from his voice came up there to get an explanation. At the interruption by the blind who had no chance of knowing the expression on the face of the Prophet, his face had turned red in annoyance. This was obvious.

The poor man could not have known the change in the mood of the Prophet, because he was blind. He could not have understood his being ignored by the Prophet. He would only think that the Prophet had not heard him yet and he would have stood waiting for the Prophet to address him.

Only the Prophet knew to himself the annoyance and his ignoring the blind man s earnest request for the light of God s Message on his mind. We come to know this just because the Prophet himself declares that God condemns him for this attitude of his at the blind man.

This incident has been recorded in the Holy Quran and it will stand to be known until the end of this world. Prophet never denied the fact that he was a mortal like any other man.

It is hardly traced in the history any spiritual teacher emphasising,

' A mistake is a mistake even if it is committed by a spiritual head'

Moreover, the man who annoyed the Prophet was poor, blind, ordinary and considered lowly by others.

People known to be very generous, extend their kindness mostly to the people at average or above average standard and they seldom extend it to the downtrodden ones.

But Prophet, the Man Supreme, never wanted to neglect a poor man and disappoint him. He immediately published that it was his fault not to have answered the blind man immediately. How the same blind man was treated later demonstrates the humble nature of the Prophet. At the very spell of the Verses from God in His revelation, the Messenger of God realises his fault and mends him from gaining arrogance or self-sufficiency. Prophet paid high respect every time he saw this blind man'

After that the Prophet used to honour every time he saw him

He honoured the blind man and said that God taught him good manner through this blind man.

' The Prophet handed over the power of mayoralty to this blind man, Abdullah ibn Umm-i- Muktum, when he was engaged in war.

When the Prophet went to the battlefield, he handed over his rule to him.

Ahamed, Abu Dawood

Bilal (May God be pleased with his deeds) used to pronounce the Adhan(call of prayer) at night, so God s Apostle said, 'Carry on taking your meals (eat and drink) till Ibn Umm-I-Maktum (May God be pleased with his deeds) pronounces the Adhan, for he does not pronounce it till it is dawn.'

Narrated by Aisha (May God be pleased with her deeds)

Buhari 3.142

The Prophet (peace be upon him) had appointed Bilal and Ibn Umm-I-Muktum (May God be pleased with their deeds) to announce the call of prayer.

This makes it clear that Prophet, the Man Supreme without the least pretension and without even a grain of hypocrisy led the purest life.

The Prophet left us with a role model of a spiritual leadership to the perfection and purity while we witness until today how casually and easily superstitious, dogmatic, semi-baked, intellectually arrogant, hypocrite and selfish man and woman use the spiritual leadership to deceive people.

The battle of Uhadh, a signpost of Islam is one of the battles that were commandeered by the Prophet himself in person.

The Messenger of God (peace be upon him) had his front teeth damaged on the day of the Battle of Uhud, and got a wound on his head. He was wiping the blood (from his face) and was saying, 'How will these people attain salvation that have wounded their Prophet and broken his tooth while he called them towards God?' At this time, God, the Exalted and Glorious, revealed the Verse: 'Thou hast no authority' (iii.127)

Narrated by Anas bin Malik (May God be pleased with his deeds)

Muslim 4417

The grieved ones normally curse the enemies. There seems to be no fault in cursing the enemies in such a way. We cannot find fault in their statement, How will these people, who have wounded their Prophet and broken his tooth while he called them towards God, attain salvation?  There seems to be no spiritual pride in this phrase as if they have some super power and they will annihilate those who caused them defeat, just by their curse. We would generally think this is after all just the reflex of a grieved people. It is not God s way.

It is not necessary that those who caused injury to the Messenger of God should be defeated. Even worthless people will be made to triumph if God wills. The punishment waits the Day of Judgement.

Supporting or opposing the Messenger of God does not determine victory or defeat in the life of this world. It is up to God. This is the basic Principle of Islam. Prophet Muhammad (peace be upon him) was sent to preach this very principle. God thinks that such a statement sworn by the grieved ones is against this principle, even though the Prophet never intended to state that he was divine and it was only the reflex to an injury. God does not let his slave make such unqualified statement, because His plan may be to give victory to the enemies in order to make the sinners repent.

God considers it as interference in His sovereignty.

That s why He admonishes Muhammad (peace be upon him) that he or nobody, for that matter has any say over His Sovereignty. God is more particular about completely closing any channel that leads to any blasphemy, which in subtlety suggests and equates Muhammad to God, rather than concerning with the fact that the Prophet was hurt. If people get the impression that anyone who opposes the Prophet would definitely lose, then it would be assumed and established that the Prophet possessed the power to determine triumph and defeat.

Even though the Prophet is suffering from injuries God reveals The Message in order to cut the loose ends where the Prophet is taken as god. God, Almighty gives more importance to the damage to the spiritual truth rather than the physical injury caused to His Messenger.

The Prophet was worried about the consequence of the war. If there were defeat then the people would think the Prophet had special power to determine victory or defeat. He recited the revelation that admonishes and establishes the sole Sovereignty of God.

Despite his suffering from the wound, he did not fail to convey the revelation to people immediately, ' I was wrong when I said that anyone who attacks me would lose. Only God has the power to determine victory or defeat.'

It is a different matter that this incident also affirms that Quran is the Message of God.

Had the Quran been the imagination of Muhammad (peace be upon him) he would have, in the first place, never condemned his own stand, in this most difficult situation. It will never be humanly possible for any man to even think of creating such a tremendous work.

GRIEVED

The Prophet had four daughters and a few sons through his first wife Khadhija (May God be pleased with her deeds) The sons died at the infant stage while the daughters survived.

The Prophet's son Ibrahim died when he was just 16 months hold.

Ahmed

He got a son after he had established an empire in Madinah and he gladly named him after his noble ancestor, Ibrahim (Abraham). But his happiness did not last longer because his only son, Ibrahim died when he was just sixteen months old.

We went with God s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). God s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif s house and at that time Ibrahim was in his last breaths and the eyes of God s Apostle (p.b.u.h) started shedding tears.  Abdur Rahman bin  Auf said, 'O God s Apostle, even you are weeping!' He said, 'O Ibn  Auf, this is mercy.' Then he wept more and said, 'The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.'

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 2.390

We see how deep he was moved by the love for his son. On the day of his son s death in Madinah there was solar eclipse. The people of those days were not knowledgeable enough to understand the reason for the occurrence of solar or lunar eclipse. They had been wrongly believing out of gross superstition that eclipse occurred to announce the death of some great person on earth.

Even though they might not know exactly who died, yet they guessed the eclipse had occured to announce the death of the son of the Prophet (peace be upon him).

The Prophet heard this. He could have simply ignored it! This would only improve his image among the people making the ignorant people wonder  what great power this Man Supreme must be having. Then they would imagine that there is so much happening in the heaven just for the death of his beloved little son.  And they would believe it too. His mood was not in a state to condemn the people for what he heard.

Even the people who are used to condemning anyone at the first occurrence of any fault would ignore such fault of others when they are in deep sorrow and in bereavement. The loss may appear greater than their act of condemning others. They might think that they are not in a proper mind to judge a thing however serious it may be.

The Prophet (peace be upon him) was also in a state of great loss.

But the people s slipping in to the darkness of ignorance appeared to be a greater loss than the loss of his beloved son.

He gathers all the people at once and eradicates the ignorance.

On the day of Ibrahim s death, the sun eclipsed and the people said that the eclipse was due to the death of Ibrahim (the son of the Prophet). God s Apostle said, 'The sun and the moon are two signs amongst the Signs of God. They do not eclipse because of someone s death or life. So when you see them, invoke God and pray till the eclipse is clear.'

Narrated by Al Mughira bin Shuba (May God be pleased with his deeds)

Buhari 2.168

He explained that eclipse does not occur for announcing the death or the birth of anybody. Hence the eclipse had nothing to do with death of his beloved son.

We witness these days in some parts of the world; when a political figure visits a place and there is rain the people of the locality felicitate him or her on the stage saying that there was good rain because of his or her presence at their place. They praise the political leader right on the face. The faces of the praised ones also glitter. Flattering!

This is the quality that the Prophet (pbhu) ever detested most.

Both rationalists and agnostics seem to enjoy this sort of felicitations without any reservation!. If these words are so sweet to these politicians who claim themselves to be totally against any divinity on man then just imagine the elation a spiritual leader would be experiencing with these sort of felicitations.

But Prophet, the Man Supreme, who is both a political head and a unique spiritual leader, was disgusted at such follies.

His advice revealed that his son s death would be in no way the reason for such occurrences as an eclipse, solar or lunar. Keeping aside all his sorrows for the time being the Prophet gives first preference to the eradication of superstition flaring up suddenly among his people. Has anyone ever come across such a wonderful man in the human history? No matter how hard you search for a man like the Prophet, we only sight the Prophet (peace be upon him) in the realm of history who never deceived anybody, any time, even to an atom s weight. He only mended people although he had all the opportunities to deceive them easily. He never failed to warn his close associates who used to praise the Prophet (peace be upon him) at times, out of love or out of sheer ignorance. He always kept teaching them that they should never honour him more than a man.

Sometimes, a man of our confidence would predict it would rain today. Although it does not happen very often, it does rain at times as he predicted exactly. We tell him, ' it has rained as you predicted.' We don t mean that any thing would happen exactly as he says. We tell him like this despite the fact that it is just a coincidence that it rained exactly as he said.

Anything the Prophet predicts on the basis of the revelation would take place accordingly. But when he predicts anything in the capacity of a man, it does not occur always as he says and at times the guess is seen in reality. Then his disciples used to remark, ' This is according to the Will of God and according to your thought.'

We make compliments when a man of our liking predicts some thing and sometime it takes place exactly as he said in a guess. Similarly the companions of the Prophet (peace be upon him) used to pass these sort of remarks. The compliments made by the companions of the Prophet (peace be upon him) sounded more divine and the meaning was much closer to the act of remembrance of God.

STRICT MONOTHEISM

The Companions pronounced God first and the Prophet (peace be upon him) later. As they were pretty sure that the Prophet Muhammad (peace be upon him) was not divine in any way, the Prophet (peace be upon him) did not bother to prevent them from their using these phrases to compliment him.

A priest came to the Prophet and said 'Oh Prophet! If you don t associate parallel (to God) you will be the best society in the world.' The Prophet said, 'Glory to God.' (The Prophet used to say like this when he wants to express his astonishment) he inquired what he meant by this. The Priest said, 'When you want to promise something you promise us by Kaaba. This is what I mean. The Prophet was silent for a while. He addressed the Muslims, 'if and when you have to promise you must say By the Lord of the Kaaba.' The priest again said, 'Oh! Prophet, If you don t even in your imagination associate any thing equal to God then you are the best community.' He said in wonder, 'Glory be to God. What is that we are associating?' The priest said, 'Your people are saying, God thought and you thought.' The Prophet was silent and said to Muslims, 'The priest has commented. If any of you (Muslims) say it is according to God s Will, you should give a pause and say then you thought.'

Ahmed

Just because they said like that, it does not mean that they equated Muhammad (peace be upon him) to God. However, Christian priest points out that this phrase suggests as though the disciples associate parallel to God. Accepting the suggestion from the non-Muslim clergy the Prophet (peace be upon him) instructs his companions to say: It is according to God s Will. Then you thought of it.

Had the companions of the Prophet (peace be upon him) said with any evil intention he would have barred them immediately from pronouncing such phrase.

Yet he accepts the suggestion from the priest, as his argument seemed fair enough. He could have argued with priest, saying they never meant to equate him to God. He could have established that he was divine because he was a spiritual leader. This is how the spiritual leaders endeavour to establish themselves as though they are something above human being, at the slightest chance. The Prophet advised that this kind of phrase should never be applied in their daily discourse. After this he severely condemned it if anyone repeated the same or similar phrase even by force of habit.

After the amendments the Prophet encouraged his companions to use the phrase  This is what God thought. Later you thought of it  let them use the phrase to address any one as they pleased. He never wanted to reserve it for himself.

(See: Ahmed and Abu Dawood)

It is witnessed round the world that prime honour is paid to people supposed to be spiritual leaders.

Even a ruler of a sovereign state stands in attention before his favourite spiritual leader. The highest authorities of a nation fall prostrated before a spiritual head. This has been the case ever since man began to live as a society.

The spiritual leaders are honoured in such ridiculous manner that they bow down, prostrate to these men, wash the spiritual leaders  feet with water or other palatable fluids and drink the same with utmost devotion.

We may forgive the political leaders who allow them to be honoured like this. But we should never forgive the spiritual leaders facilitating these kind of ridiculous acts because these leaders are supposed to be much more matured and enlightened to guide the people away from gross superstition and the darkness of ignorance and steer them into the right mode of conduct.

Spiritual leaders should be much humbler than all others, not expecting special honours and respect.

A sensible man must think that any man who demands undue respect from others lack maturity.

But most people don t possess or apply this basic knowledge. Even the spiritual heads lack this. Prophet Muhammad (peace be upon him) is one spiritual head (peace be upon him) in the world who adhered to this principle of conduct very strictly.

The Prophet (peace be upon him), a Statesman never allowed anyone to prostrate before him in order to honour him nor did he ever fail to stop anyone trying to prostrate and adore him.

I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of God (peace be upon him) has most right to have prostration made before him. When I came to the Prophet (peace be upon him), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Apostle of God, to have (people) prostrating themselves before you. He said: Tell me, if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by God

Bais bin Zadh (May God be pleased with his deeds)

Abu Dawood 2135

The Prophet (peace be upon him) quotes the general rule that no man should prostrate to any other man, and no man should allow this on him. He says that only God is worthy of prostration and the prostrating ones and the prostrated ones in this world are just the same mortals.

Those days women folks used to fall prostrated upon their husband s feet, which is in practice even now in some ignorant quarters of this planet. The Prophet (peace be upon him) says, 'when I don t allow even this how can I allow any one to adore me by prostration.'

Since the dawn of human civilisation there have been many reformers who condemned and struggled against those who in the name of spiritual leadership were cheating the people with false sacraments, rituals and ceremonies. They even succeeded in stripping out the false masquerade of the spiritual leaders. But it is disgusting to see when similar rituals and ceremonies are performed for the reformers themselves by their followers, these selfish impostors simply accept them all with a smile.

Instead of stopping the erection of statues under any banner, the reformers enjoy the erection of statue for them by the ignorant people. We also come across reformers who have left with the insistence on erection of statues for them posthumously. These people approve the same acts shamelessly, which were once vehemently opposed by them. Eventually they lose their credibility among their own followers.

But Prophet Muhammad (peace be upon him) is the only person who, as a spiritual leader, strictly abolished erection of statues forever.

When people asked for his permission to prostrate he was afraid that these people might worship his grave after his death. He prevented it too. While he was alive he left the strict warning not to transform his grave into a place of worship

God s Apostle in his fatal illness said, 'God cursed the Jews and the Christians, for they built the places of worship at the graves of their prophets.' And if that had not been the case, then the Prophet s grave would have been made prominent before the people.

Narrated by Aisha (May God be pleased with his deeds)

Buhari 2.472

Aisha said, 'The Prophet in his fatal illness said,  God cursed the Jews and the Christians because they took the graves of their Prophets as places for praying.  '  Aisha added, 'Had it not been for that, the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.'

Narrated by Urwa (May God be pleased with his deeds)

Buhari 2.414

No day of remembrance has been observed before his grave for fourteen centuries. Nobody prostrates or worships or adores at his grave. This clear admonition makes him a shining star worthy of whole-hearted acceptance as the leader by the entire human race.

SELF-RESPECT

Besides his insistence that man should never lose his self-respect, the Prophet (peace be upon him) stressed that no one should sacrifice his self-respect even for the Prophet s sake.

Some people preach that there is no power attached to any statue. The same people lose their self-respect by erecting statues for their leaders. They even go to the extent of announcing publicly that they worship the graves of their leaders.

Even after knowing that dead persons in the grave do not sense anything, some people sprinkle flowers and lay wreaths on their graves. They do it even after knowing very well that these acts are irrational and superstitious.

The rational thinking has turned into utter superstition within a time span of fifty years of this current century. But it has never happened like this with the society of the Prophet.

n The society that loves the Prophet (peace be upon him) more than their lives has never erected any statue for him.

n At his grave no worship nor adoring is performed

n No day of remembrance is celebrated.

n Neither flowers are sprinkled nor wreaths are laid on his grave.

n There is no damage to anybody s self respect even to an atom s weight on account of him.

n Leave alone prostrating to him, he never accepted any symbol of respect, even to a lesser degree.

People stand up as a mark of respect to elders, teachers, leaders, owners, rulers and high officials. This is a common scene everywhere.

People having the upper hand do enjoy such gestures. We don t see any leader think,  After all anyone that stands up before me is also a man like me! Will it not damage his self-respect if he gets up for me to pay respect?

The scene is very common on public stages and dais. The dais is filled with lieutenants waiting for the chief guest who himself advocates self-respect. As soon as he arrives at the dais these lieutenants stand up to honour their leader.

But no such leader seems to have addressed his lieutenants. 'Hi. I am also a man just like you. Isn t it an insult. Doesn t it damage your self-respect to raise up for me?

Politicians don t say this. Self-esteemed leaders don t say this. Spiritual leaders too never care to say like this.

But Prophet, the Man Supreme, orders that no man should stand up for the sake of paying respect to any other man.

AbuMijlaz said: Mu awiyah went out to Ibn az-Zubayr and Ibn Amir. Ibn Amir got up and Ibn az-Zubayr remained sitting. Mu awiyah said to Ibn Amir: Sit down, for I heard the Apostle of God (peace be upon him) say: Let him who likes people to stand up before him prepare his place in Hell.

Narrated by Mu awiyah (May God be pleased with his deeds)

Thirmizhi 5210

People should not stand up even for the king. And no Muslim should expect others to stand up to pay respect to him. This is the lesson the great teacher Prophet Muhammad (peace be upon him) taught the people.

He preached others. Did he expect that people should stand up and respect him alone because he was a spiritual head? No, the Prophet (peace be upon him) is dearer than our life and nobody on earth has been dearer to us than him and yet we don t get up to respect him. He hates it very much. Anas who served the Prophet (peace be upon him) for ten long years reports this:

No mortal has been so much loved as the Prophet Muhammad (peace be upon him) is loved by people. Nevertheless he had ordered that no body in an assembly should get up from his seat to pay respect. He did not want even the average gesture as a mark of respect that is exchanged among men because these gestures served as mark of respect turns to be the powerful tool to render man into slavery again. The Prophet was very careful not to damage other s self-respect.

The Messenger of God (peace be upon him) was ill and we said prayer behind him and he was sitting. And Abu Bakr (May God be pleased with his deeds) was making audible to the people his takbir. As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture. So we said our prayer with him in a sitting posture. After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don t do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.

Narrated by Jabir ibn Abdullah (May God be pleased with his deeds)

Muslim 824

When the Prophet (peace be upon him) sat and prayed, the people also sat to pray. We understand this from a hadidh.

When one is not able to stand and pray due to physical problems he is allowed to sit and pray. The Prophet sat and led the prayer only on this basis. But when any of the followers did not have any physical difficulty he stood up and led the prayer. People stand behind prayer leader not to respect him but it is one of the manners of prayer. Then there was no reason to be strict about standing behind him.

Nevertheless, when the Prophet (peace be upon him) leads the prayer sitting, the people follow him standing in prayer, because none of them had any physical difficulty in standing before the Prophet. It looks as though the people were made to stand before the Prophet while he was sitting, in order to behave in a manner to respect a king. It is not true. The Prophet does not want such an arrogant manner for his people. So he orders them to sit like he does, to pray. It is chilling to see the greatness and purity of heart in this man who did not want even an appearance which shows as though the people are standing while he is sitting, to honour him. He hated even the resemblance of any act of slavery.

This is the Man Supreme, worthy of following. He is so honest that any one can blindly follow him without a tinge of doubt of being misled by any chance. One can be sure of this man who is trustworthy and who would not use anybody for his even trivial selfish reason.

Here is an incident to prove this where the Muslims should understand properly.

One may get up to welcome someone. One may stand up to show love to someone. But no one should stand up to pay respect to anyone. When his children visited him the Prophet (peace be upon him) used to rush to the door to receive them.

What do we mean by reception? When someone visits us we may stand up to receive him. When we visit him he should reciprocate the gesture. When we visit, if the person does not stand up to receive us, then this will be taken as though only we got up as a mark of respect. This is wrong. This is not allowed in Islam. The gesture of getting up to extend warm welcome is a matter of mutual understanding.

The Prophet rejected the gesture of standing up to show respect even to him. That s why the Muslims trust him a hundred per cent.

Spiritual leaders single out themselves and they create an impression that they are a class apart from others, in order to safeguard their higher status and future.

They fear that it will be known that they are not special from others, if they behave ordinarily. Then the People will simply reject them. But the man Supreme chosen by God to perform the toughest task of conveying the revelation from God to man exactly as he received, was blessed by God the ability to perform miracles that was beyond human conception, by the Will of God. The Great Spiritual leader, Prophet Muhammad (peace be upon him) kept on declaring that he was not different from any other human.

He used to correct ignorant or innocent people immediately whenever they cared to pay more than human honour to him or when he found such concept expressed in their statement.

NO EXCESS IN RELIGION

Whenever God s Apostle ordered the Muslims to do something, he used to order them the deeds, which were easy for them to do, (according to their strength and endurance). They said, 'O God s Apostle! We are not like you. God has forgiven your past and future sins.' So God s Apostle became angry and it was apparent on his face. He said, 'I am the most God fearing, and I know God better than all of you do.'

Narrated by Aisha (May God be pleased with her deeds)

Buhari:1.19

Whether it is followed or not, the spiritual leaders expect their disciples and devotees to follow their teachings strictly. They like only those who denounce their family, children and wealth and surrender and take asylum in them.

These leaders  status and wealth multiplies only when there is a great growth in the number of their followers.

But the Prophet (peace be upon him) said, 'You should do what is possible for you. You should not over-burden yourself with excessive deeds in the name of spirituality.' He used not to spend all his time for worship and prayer alone, as he had various responsibilities for family, ruling, administration and preaching.

Nevertheless, some of the Prophet s companions thought otherwise. The Prophet (peace be upon him) is a spiritual leader. Therefore it is enough for him to involve in worship and piety to a lesser extent and he would be able to get the highest position in the life Hereafter (Paradise) owing to his position as the Messenger of God. They thought further,  But ordinary people like us should not behave that way and we should spend much more time than he spent in worship and piety.

This has otherwise been the belief of people since a very long time,  That s why so many spiritual leaders take drugs and womanise liberally and yet get away with it from the people s eyes. These cunning leaders make the mass think that they are very special and important to God and He will ignore their perversions. The mass is further made to believe that God will punish only the mass for imitating the bad behaviour of their spiritual leader.' Little do the mass realise that this is just a wishful thinking.

Did the Man Supreme, take advantage of this weakness of the laymen? Or did he say to them, ' Yes. You are right. I am different from all of you?'