The Deen » Biographies http://the-deen.co.uk Spreading the deen, nothing but the true deen Sun, 05 Sep 2010 07:24:37 +0000 en hourly 1 http://wordpress.org/?v=3.0.1 Hadhrat Abdullah ibn Abbaas and his Eyesight http://the-deen.co.uk/articles/hadhrat-abdullah-ibn-abbaas-and-his-eyesight/ http://the-deen.co.uk/articles/hadhrat-abdullah-ibn-abbaas-and-his-eyesight/#comments Thu, 27 May 2010 20:24:01 +0000 Administrator http://the-deen.co.uk/?p=2047 Nowadays we find only 10 people in the masjid when it comes for the jama’ah of Salah. In the time of the Messenger sallallahu ‘alayhi wa sallam, it was the opposite. The Masjid was packed, to the extent that even the Munafiqs (hypocrites) would attend the congregational Salah. A person with imaan (faith) would come with much happiness and excitement to offer the Salah in congregation. A weak and ill person would come to the Masjid whilst leaning on two men,one on each side. The Munafiqs would attend the Masjid so that people would not know that they were munafiqs.

Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu was the cousin of the Messenger sallallahu ‘alayhi wa sallam. He is known as the Mufassir e Qur’an (commentator of the Qur’an) because till today, no one has beat him in his commentary (due to the du’a that Nabi sallallahu ‘alayhi wa sallam made for him). During his last years, he turned blind, hence he kept a ghulam (servant) for one reason only: to take him to the Masjid for Salah and bring him back, nothing else. One day Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu was waiting for his servant to take him to the Masjid. The Adhan was called, but he was still nowhere to be found. Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu rushed back and forth in order to locate his servant so that he could be taken to the congregational prayer. He called out his name many times, still no answer. Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu began to panick. He thought to himself, Adhan has been called, jama’ah is about to commence, the ghulam is nowhere to be found, what am I to do? Thereupon, Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu made du’a to Allah subhanahu wa ta’ala saying: O Allah! For a long time I have been blind. I accepted your command [which was for me to be blind] and was satisfied with it. O Allah! Please accept this one request of mine. Adhan has been done and my ghulam is no where to be found. I will be missing the Jama’ah. Please grant me my eyesight back so that I can walk to the masjid, offer my Salah in Jama’ah and then come back home. As soon as I return, you can take my eyesight away.

Upon completion of this du’a, Allah subhanahu wa ta’ala cured the eyes of Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anh, so that he could walk to the Masjid, offer Salah in Jama’ah, and then return home. As soon as he returned, his eyesight would be taken away again. Allah subhanahu wa ta’ala did not accept his du’a for this occasion only. From then on, whenever it was time for Salah, Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu’s eyesight would come back, enough for him to walk to the Masjid, offer his Salah, and arrive home. Thereafter he would return to being blind again. If he was to go to the market or to someone’s house, his eyesight would not be returned to him. However, if he was to go to the Masjid to offer Salah in Jama’ah, his blindness would be cured. Hadhrat ‘Abdullah ibn ‘Abbaas radhiyallahu ‘anhu then let his servant free as he was no longer in need of him, telling him that Allah subhanahu wa ta’ala has managed it. This was the showq of a great Sahabi, and verily for the believers is there a lesson from their blessed lives.

Source: Hadhrat Bilal Bawa bayan summaries

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]]> http://the-deen.co.uk/articles/hadhrat-abdullah-ibn-abbaas-and-his-eyesight/feed/ 0 The works of Shah Waliullah http://the-deen.co.uk/articles/the-works-of-shah-waliullah/ http://the-deen.co.uk/articles/the-works-of-shah-waliullah/#comments Sat, 27 Feb 2010 12:09:00 +0000 Adminstrator http://the-deen.co.uk/?p=22 3257108503 f87b226321 The works of Shah WaliullahHazrat Shah Waliullah was born in Delhi on the 21 st of February 1703 A.D. His father, Shah Abdur Rahman was a great scholar and a mystic. He took special pain in the education and the training of his son.

At the special age of 15, Hazrat Shah Waliullah had completed his education and then became a disciple (mureed) of his father who gave him spiritual training. When he was 17, his father died, for 12 years he taught in the fashion of his father. Twice he performed the Hajj pilgrimage. He attained a certificate of Proficiency in Hadith from the famous scholar, Shaikh Abu Tahir Bin Ibrahim of Madina, when he was in Arabia, the marhatta turmoid was at its height and his friends advised Hazrat Shah Waliullah to stay in Arabia. As such he left Arabia in 1145 AH and reached Delhi on 14 Rajab 1145 AH.

On reaching Delhi, he devoted most of his time in writing books and to preaching in public meetings. The teaching activity was limited to the lessons of Hadith. The political and the moral degeneration of the Muslims had tremendous effects on the sensitive thinking mind of Hazrat Shah Waliullah. His famous book ‘Al-Tafheematul llahia’ minutely pen points all the various defects, shortcomings and vices, which had taken roots in various sections of the Muslims. His aim, metaphorically speaking, was to destroy the rotten moral buildings and to reconstruct a new mansion over it. He bluntly wrote in one of his writings ‘I have arrived to destroy every old in region at present.

The most monumental task he performed was to translate the Quran from Arabic to Persian which was the language spoken by the Muslims at that time in India. His aim was that educated Muslims may have access to the Quran without depending on the scholars who had opposed his reformatory measures. The short sighted ullama gathered and wanted to kill him for his sin of translating the Quran from Arabic to Persian but he continued with his task till he completed it. This task was appreciated by Allah so much so that the Quran is translated to many languages.

Apart from the Holy Quran, Shah Waliullah also wrote authentic books on Hadith, the principles of Hadith, Tafseer and on mystical subjects. But the most popular book of ‘Hujatul Baligdh’. This book explains how Islam was found suitable for all races, cultures and people of the world and how successfully it solves social, moral, economic and political problems of human beings. He died in Delhi on the year 1176 AH corresponding to 1762 AD, behind the central jail. There is a vast ground and a graveyard known popularly as ‘Mehindin Kakhitta’ which contains in it the grave of Shah Waliullah and his progeny.

Hazrat Shah Waliullah was fortunate of having children who were great scholars and god-fearing men like himself. His eldest son Shah Abdul Aziz was born in 1159 AH and died in 1238 AH corresponding to 1823 AD. At the age of 17 he had become an accomplished scholar and began teaching like his father. For 60 years, he continued teaching and preaching Islam. The blessing of his knowledge reached every corner of the Indian sub-continent. Because of his versatile genius he was giving the title ‘Ayatullah’, a sign of God.

The second of Shah Waliullah Rafi-uddin. He was born in 1163 AH and died in 1233 AH. His scholarly qualities may well be judged from the fact that when Shah Abdul Aziz had become to teach he passed on his responsibilities to Shah Rafi. Among the work of Shah Rafi his urdu translation of the Holy Quran.

The third son of Shah Sahib was Shah Abdul Qadir who was born in 1162 AH and died in 1230 AH. He was also a big scholar by his nature, he loved solitude, and he spent his whole life in a secluded room of Akbar Badi mosque. He did not much attend to literary writings, however, his urdu translation under the title of ‘Mozih ul Quran’ was his monumental achievement which is recognised by scholarly circles.

His fourth son was Abdul Ghani. He was a saintly person. His son Shah Ismail Shaheed was a unique personality who had combined in himself all virtues of scholarly and mystical personalities.

In short, due to sincere and dedicated efforts of Shah Waliullah and his family the illustrious banner of Islam kept flying over the Indian sub continent despite the decline and fall of the Mughal empire. In Spain, the faith of Islam disappeared with disappearance of the Muslim rule. Many Muslims were killed and many were converted to Christianity. In India however the intention of the British Government did not realize and Muslim India did not convert to the faith of the ruling people despite missionary efforts of the British Government who spent millions of pounds on missionary activities and arranged lectures, debates and seminars to propagate their faith. The failure of the British Government in converting Muslim India was due to the dedicated efforts of Hazrat Shah Waliullah and his noble family.

Source: Inter-Islam

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]]> http://the-deen.co.uk/articles/the-works-of-shah-waliullah/feed/ 0 The Strength of Shaykh Yahya al-Kandhlawi (ra)’s Hifzul-Qur’an http://the-deen.co.uk/articles/the-strength-of-shaykh-yahya-al-kandhlawi-ras-hifzul-quran/ http://the-deen.co.uk/articles/the-strength-of-shaykh-yahya-al-kandhlawi-ras-hifzul-quran/#comments Thu, 28 Jan 2010 00:22:26 +0000 Adminstrator http://the-deen.co.uk/?p=3849 Source: at-Talib

Shaykh al-Hadith Maulana Zakariyya al-Kandhlawi (ra) writes:

My late father [Shaykh Yahya al-Kandhlawi] on many occasions told the following story:

“During Hazrat’s last Ramadan I led the taraweeh prayers (for him and his attendants). It so happened that because of some reason or another, Hazrat’s son, Hakeem Muhammad Mas’ood, was unable to perform it.

For quite some days before the commencement of Ramadan, Hazrat said:

‘Mas’ood Ahmad Saheb is indisposed and not available to lead taraweeh prayers. Who is going to recite the Quran for us in Taraweeh?’

On every occasion I wanted to offer my services and declare my readiness, but out of respect I refrained from doing so. Two days before Ramadan Hazrat said:

‘Moulvi Yahya Saheb, you are also a hafiz of the Quran?’

I replied: ‘Yes Hazrat, I am indeed. But I recite the Quran in a Persian tone. You are used to hearing the recitation of Hakeem Mas’ood Ahmad Saheb, who is indeed a fine Qari.’

Hazrat replied: ‘No, I have already heard your recitation. You shall lead in taraweeh.’ ”

My father says: “On the first day it was a great burden for me. By way of preparation, I had to recite one and a quarter juz of the Quran by looking into the Quran. I had memorized the Quran at the age of seven. Thereafter for six months I had to look into the Quran and daily recite one full khatam [completion]. And since then I have never looked into the Quran to recite it. The first day, in order to prepare myself properly, I recited 1-1/4 paras from the Quran, but from the second day onwards the fear, nervousness and anxiety disappeared. Thereafter there was no further need to look into the Quran.”

My late father [Shaykh Yahya al-Kandhlawi] (May Allah fill his resting place with noor) was indeed a very good hafiz with tremendous energy to recite the Quran by heart. He had a bookshop where he himself made up the parcels to be posted, and wrote the addresses himself. While doing that he was all the time reciting the Quran in audible fashion without ever becoming confused or struggling over the mutashaabihaat [similar occurring words/phrases/verses in different parts of the Qur'an].

Maulana ‘Ashiq Ilahi writes about him in Tazkiratul-Khaleel:

“Once upon my request he was invited to Meerut to lead taraweeh prayers and recite the Quran in Ramadan. I saw that wherever he went, he was all the time busy reciting by himself so that he finished a whole khatam [completion] daily. When it was time for Iftar, he was reading: ‘Qul a`oozhu bi rabbinnaas…’

When he arrived by rail at Meerut it was Isha time. Being a man who was continuously in a state of wudu, he entered the mosque and immediately proceeded to the musallah to lead the prayers and in three hours recited ten juz so clearly, without any struggling over difficult patches as if the Quran was an open book in front of him. So comfortable was his pace of recitation, that he completed a full khatam of the Quran in three nights and departed. So good a hafiz was he that there was no need to revise his reading beforehand; neither was there any need for someone to stand behind him and listen with a view to correct if needed.”

My father [Shaykh Yahya al-Kandhlawi] also used to say about this visit to Meerut: “When the word got around in Meerut that a certain man was coming to complete a full khatam of the Quran in salaah within three days, thirty or fourty huffaaz arrived from far and wide to stand behind him and test him.”

My late father never had trouble with fever in Ramadan like myself. On the invitations and insistence of friends, he often went to their places to finish a khatam in two or at the most three nights before returning home. In mosques he generally did it in three nights and in other ibadat-khaanas [places of worship] he generally did so in two or even in one night. Once on the invitation of the late Shah Zahid Hussain he completed a khatam at Shah Saheb’s house in two nights.

I can still remember his recitation in the Nawab-wali Masjid in Qasaabpura, Delhi [India]. A certain Moulvi Naseeruddin was busy performing taraweeh in the Hakeem Ishaq Masjid. At that time my father arrived in Delhi from somewhere. He went to rest a little in the resting place of Hakeem Ishaq attached to the Masjid. It so happened that Moulvi Naseeruddin was reciting the 14th juz and making heavy weather, so that he had to be corrected time and again. My father went into the Masjid and as soon as Moulvi Naseeruddin gave the next salaam, he asked him to vacate the spot, and he himself took over. In the next sixteen rakaats he recited sixteen juz. No doubt, the musallees must have found the going tiring and exhausting. But it is a fact that people are more pleased with finishing the Quran quickly than they are worried about a bit of hardship. To have been able to finish the Quran on the 12th night made them forget their exhaustion.

I can also remember his recitation of the Quran in the house of Ummi Bi in Kandhla [village in India]. She was Amatur-Rahman, the daughter of Maulana Muzaffar Hussain, my father’s maternal grandmother, who became known as Ummi Bi. In answer to a special request he remained reciting the Quran throughout the night in nafl prayers. Because of the fact that according to [Hanafis] it is not permissible to have more than four muqtadees in nafl prayers, the ladies behind him had to be changed continuously, while my father continued reciting.

My late uncle (Shaykh Maulana Ilyaas [ra] ) also used to visit Kandhla in Ramadan because of the presence there of Ummi Bi. At such times the Quran khatam used to be completed in one single night. At such times he performed Isha salaah in the Masjid and thereafter went to the house of Ummi Bi to perform taraweeh from after Isha until suhoor time, thereby completing fourteen or fifteen juz. Maulana Raooful Hasan Saheb is the uncle of my late father and the father of my late wife. His story has already been mentioned in ‘Aap Beti’ under the heading: Taqwa. On the 30th of Ramadan he recited from ‘Alif Laam Meem’ until ‘Qul a-`oozhu bi rabbil falaq…’ in one single raka’ah and in the second raka’ah he recited only Surah an-Naas! Then at suhoor time he told his mother Ummi bi:

“I have now performed two raka’ah. Will you now perform the other eighteen?”

During all that time the mother listened to the Quran while standing behind him in the salaah!

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]]> http://the-deen.co.uk/articles/the-strength-of-shaykh-yahya-al-kandhlawi-ras-hifzul-quran/feed/ 0 Hadhrat Reciting His Chapter of the Holy Qur’an http://the-deen.co.uk/articles/hadhrat-reciting-his-chapter-of-the-holy-quran/ http://the-deen.co.uk/articles/hadhrat-reciting-his-chapter-of-the-holy-quran/#comments Tue, 26 Jan 2010 20:57:56 +0000 Adminstrator http://the-deen.co.uk/?p=3838 Thereafter, followed by Zuhar Salaah, the people would gather for Dhikr. When the Asr Salaah was performed, Mufti Yahya saahib and hakim Ilyas saahib would listen to Hadhrat’s Qur’aan, while all the visitors would form a circlr and sit in the position of a gathering. In other words, they would act upon the verse: ‘When the Qur’aan is recited listen there to and keep in silence.’ (7:204)

The condition of Hadhrat during the recitation was to be seen and cannot be put in words. Tears flowed from the beginning to the end. His weeping would overpower him so much, that his voice would not come out; he would cry for a while and then continue the recitinf. This had so much effect on the listeners that they would also be in tears. Sometimes before iftaari Hadhrat would stop the recitation and mediate.

Source: Shaikh Yusuf Motala sahib, Hadhrat Shaikhul-Hadeeth (Moulana Muhammad Zakaria rahmatullahi alaihi) & I (Jamea Publication No.27) p7.

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]]> http://the-deen.co.uk/articles/hadhrat-reciting-his-chapter-of-the-holy-quran/feed/ 0 Your Crying Touched Me http://the-deen.co.uk/articles/your-crying-touched-me/ http://the-deen.co.uk/articles/your-crying-touched-me/#comments Wed, 20 Jan 2010 17:37:17 +0000 Adminstrator http://the-deen.co.uk/?p=2684 Picture 048 e Your Crying Touched MeFrom the book: Sheikhul Hadeeth and I (by Hadhrat Moulana Yusuf Motala sahib db)

Hadhrat’s 1 sudden departure for Hajj on 7th Zil Qa’dah 2 had quite an impact on my heart, which resulted in me loosing control and crying in front of Hadhrat at the Delhi airport in such a manner that I shrieked loudly. Regarding this Hadhrat commented upon returning, “Your weeping at the airport touched me.”

He also blessed me with a letter from Madinah and he gave me a lungi on his return with a letter that read, “I performed my Umrah in it and it has also been soaked in the water of Zam Zam, because of which, be sure not to make it impure.”

Upon returning from this trip, when Hadhrat arrived by car from Delhi to Saharanpur, a group of people surged forward to shake hands with him. Hadhrat said, “At this moment I will not shake hands with anyone: everybody proceed ti the mosque, I will see you there.”

When he arrived at the Kaccha Ghar, he told me, “First of all, I will meet you.” On saying this he embraced and hugged me. While Hadhrat was returning from the mosque, his handkerchief flel as he was standing up. I picked it up and put it in my pocket. On reaching the Kaccha Ghar, Hadhrat asked for it, but I just returned a smile upon which Hadhrat said, “All the tears of haramayn are in there.”

It was during the year 1385/86 A.H., under the guidance and shadow of Hadhrat, that I studied Mishkat and in 1386/87 A.H., the final books of hadeeth were completed.

Sometimes Hadhrat would say, “I intended to allocate the Bukhari this year to someone else, but I am teaching it for your sake.” Most  porbably this is the reason why the following year Hadhrat only taught the first volume of Bukhari, while Mufti Muzaffar Hussain Sahib taught the second volume. After this, both the volumes were allocated to Moulana Yunus Sahib. In this period of two years almost all the time, excluding the study hours, were spent in the company of Hadhrat.

After completing the lesson of Bukhari, Hadhrat participated in the Khatme Khajga which took place in Masjid Kulthumiya after Asr Salaah.

Everyday, more than 50 students would be waiting to greet Hadhrat on his way. They would shout loudly, “Dear father, Assalaamu Alaikum”, “Respected father, Assalaamu Alaikum3.”

It was a memorable scene. At that moment Hadhrat would cry and recite poetry. Thereafter he would recite the following dua, “O Allah, save me with your eye that does not sleep.”

Source: Shaikh Yusuf Motala sahib, Hadhrat Shaikhul-Hadeeth (Moulana Muhammad Zakaria rahmatullahi alaihi) & I (Jamea Publication No.27) p16.

  1. Hadhrat here, refers to Sheikhul Hadeeth Hadhrat Moulana Muhammad Zakariyya rahmatullahi ‘alayh. ↩
  2. This is the 11th month of the Islamic calender. ↩
  3. Translation: Oeace be upon you. ↩

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]]> http://the-deen.co.uk/articles/your-crying-touched-me/feed/ 0 The Life Of Rasulullah صلى الله عليه وسلم http://the-deen.co.uk/articles/the-life-of-rasulullah/ http://the-deen.co.uk/articles/the-life-of-rasulullah/#comments Sun, 10 Jan 2010 09:28:32 +0000 Adminstrator http://aishahdhorat.wordpress.com/2007/06/28/the-life-of-rasulullah-%d8%b5%d9%84%d9%89-%d8%a7%d9%84%d9%84%d9%87-%d8%b9%d9%84%d9%8a%d9%87-%d9%88%d8%b3%d9%84%d9%85/ Written By: Maulana Ashraf Ali Thanvi Rahmatullah Alaihi

Table Of Contents

  • The life of Rasulullah [صلى الله عليه وسلم ]
  • The character and habits of Rasulullah [صلى الله عليه وسلم ]
  • The noble characteristics and habits of Rasulullah [صلى الله عليه وسلم ]
  • Glossary

The life of Rasulullah [صلى الله عليه وسلم ]

Rasûlullâh’s blessed name is Muhammad. His father’s name is ‘Abdullâh, who is the son of ‘Abdul Muttalib, who is the son of Hâshim, who is the son of ‘Abd Manâf. His mother’s name is Âminah, who is the daughter of Wahb, who is the son of ‘Abd Manâf, who is the son of Zuhrah. This ‘Abd Manâf is not the same as the previous one.

He was born on a Monday in the month of Rabî‘ al-Awwal in the same year that a kâfir king invaded Makkah on an elephant and tried to destroy the Ka’bah. When he was five years and two days old, his foster mother handed him over to his actual mother. When he was six years old, his mother took him to the tribe of his grandfather, the Banû Najjâr. She remained there for one month with him. On their return, his mother passed away at a place called Abwâ’. A woman by the name of Umme Ayman was also with them. She took him to Makkah. His father had passed away when his mother was still expecting him. His grandfather, ‘Abdul Muttalib, therefore took the responsibility of rearing him. On the death of his grandfather, his uncle, Abû Tâlib, took over this responsibility.

His uncle took him to Syria for business. On the way to Syria, a Christian scholar and mystic by the name of Buhayrah saw him and informed his uncle that he should protect him because he is a prophet. His uncle therefore took him back to Makkah. Later he went again to Syria with the goods of Khadîjah radiyallâhu ‘anhâ. On the way, a Christian scholar and mystic by the name of Nasturah testified to his being a prophet. When he returned from Syria, Khadîjah radiyallâhu ‘anhâ married him. He was 25 years old at the time while she was 40 years old.

When he was 40 years of age, he received prophethood. When he was 52 or 53 years of age, he experienced the mi‘râj. After receiving prophethood, he remained in Makkah for approximately 13 years. When the oppression of the kuffâr of Makkah increased, he migrated to Madînah under the orders of Allah. Within two years of reaching Madînah, the decisive battle of Badr took place. Several battles took place thereafter. All the major and minor battles total 35.

He had married 11 women, out of which two had passed away in his very lifetime. They are, Khadîjah and Zaynab bint Khuzaymah radiyallâhu ‘anhumâ. When he passed away, he left behind 9 wives. They are : Saudah, ‘Â’ishah, Hafsah, Umme Salamah, Zaynab bint Jahsh, Umme Habîbah, Juwayriyah, Maymûnah, and Safiyyah radiyallâhu ‘anhunna.

He had four daughters, the eldest of whom was Zaynab radiyallâhu ‘anhâ. After her was Ruqayyah radiyallâhu ‘anhâ, thereafter Umme Kulthûm radiyallâhu ‘anhâ, and the youngest was Fâtimah radiyallâhu ‘anhâ. All these daughters were from Khadîjah radiyallâhu ‘anhâ. He had three, four or five sons (there is no certainty in the number due to a difference in the narrations). They are : Qâsim, ‘Abdullâh, Tayyib and Tâhir. All these sons were from Khadîjah radiyallâhu ‘anhâ. There was one more son by the name of Ibrâhîm who was begotten by Mâriyah. She was the slave-girl of Rasulullah [صلى الله عليه وسلم ]. This last son passed away when he had not been weaned as yet. In this way we get five. Some of the scholars say that the name of ‘Abdullâh is also Tayyib. In this way we get four. Other scholars say that Tayyib and Tâhir are also names of ‘Abdullâh. In this way we get three. ‘Abdullâh was born after prophethood and passed away in Makkah. The other sons passed away before prophethood.

Rasulullah [صلى الله عليه وسلم ]remained in Madînah for 10 years. He fell ill on a Wednesday, two days before the end of the month of Safar and passed away on a Monday on the 12th of Rabî‘ al-Awwal at the time of châsht, at the age of 63. He was buried on Tuesday afternoon. According to some historians, he was buried on Tuesday night. The reason for this delay is that on account of the sorrow and sadness of the Sahâbah, they were unable to function properly.

From the daughters of Rasulullah [صلى الله عليه وسلم ], Zaynab radiyallâhu ‘anhâ had a son by the name of ‘Alî and a daughter by the name of Umâmah. However, the progeny of both did not continue. Ruqayyah radiyallâhu ‘anhâ had a son by the name of ‘Abdullâh but he passed away at the age of six. Umme Kulthûm did not have any children. Fâtimah radiyallâhu ‘anhâ had two sons by the name of Hasan and Husayn radiyallâhu ‘anhumâ. Their progeny spread far and wide.

The character and habits of Rasulullah [صلى الله عليه وسلم ]

1. He was extremely generous. He never said no to anyone who asked him for anything. If he had anything to give, he would give it. If he did not have, he would inform the person in a kind manner that he does not have anything at present and that he would give him something later.

2. He was very honest in his speech.

3. He had a very soft temperament.

4. He liked ease in all matters (i.e. he abstained from causing difficulties and complications).

5. He used to have great concern for those who were in his company in that none of them should experience any difficulty on account of him. So much so that if he had to go out of the house at night, he would wear his sandals very silently, open the door very quietly and walk silently. When he came home and found everyone sleeping, he would carry out all his tasks silently so that no one’s sleep is disturbed.

6. When he used to walk, he used to lower his gaze. When walking with many people, he used to walk in their midst (and not ahead of them). If anyone approached him, he was the first to greet.

7. He used to sit with great humility.

8. When sitting down to eat, he used to sit like a poor person. He never ate to a full stomach. He never ate bread made with fine flour. He never ate in elaborate or fancy plates.

9. He used to remain sorrowful out of the fear of Allah. He used to occupy himself in this all the time. Due to this, he was never at ease.

10. He used to remain silent most of the time. He did not speak unnecessarily. When he spoke, he spoke very clearly so that the person addressed will understand everything that is said to him. His speech was not too lengthy to the extent that it is beyond necessity. At the same time, it was not so short that it is not understood. There was no harshness in his speech nor in his manner.

11. He did not dishonour or disgrace anyone who came to meet him.

12. He did not interrupt the speech of anyone. However, if anyone spoke anything that was contrary to the Sharî‘ah, he used to either stop the person from doing so or he himself used to get up and leave that place.

13. He used to greatly value the bounty of Allah irrespective of how small or insignificant it may be. He never used to find fault with it by saying that it does not taste good or that it has a foul smell, etc. However, if his heart was not inclined to anything, he did not eat it. At the same time he did not speak good of it nor complained about it.

14. He never used to become angry over any worldly matter, e.g. someone causing a loss or ruining a certain task. Anas radiyallâhu ‘anhu says : “I remained in the service of Rasulullah [صلى الله عليه وسلم ]for ten years. During this entire period, if I did anything, he never asked me the reason for doing it. If I did not carry out a particular task, he never asked me the reason for not doing it.” However, if anyone did anything contrary to the Dîn, nothing could subdue his anger. He did not become angry in his personal affairs.

15. If he was displeased with anyone, he used to merely turn his face away from the person. In other words, he did not utter anything harsh or unpleasant. If he was pleased, he used to lower his gaze.

16. He was more bashful and modest than a virgin woman. If there was something to laugh about, he merely smiled, i.e. without emitting any sound.

17. He used to have a good relationship with everyone. He did not consider himself to be great and thereby withdraw from others. Instead, at times he used to joke in order to make the person happy. However, even his jokes were true.

18. He used to offer optional salâts to such an extent that his feet used to get swollen.

19. When he used to recite or listen to the Quran, he used to cry out of fear and love for Allah.

20. He was so humble that he ordered the ummah not to raise his status too much. If any poor woman labourer informed him that she wished to speak to him in privacy, he used to reply : “Okay, let’s sit down on the road and speak.” He used to sit at the same place where the woman used to sit.

21. If anyone fell ill, he used to visit him irrespective of whether the person was rich or poor. He used to attend the funeral of anyone who passed away.

22. If anyone invited him for a meal, he used to accept it irrespective of who the person was. Even if anyone invited him to a meal of barley bread or distasteful fat, he did not offer any excuse in order to refrain from attending.

23. He did not utter anything useless.

24. He used to make everyone happy. He abstained from conducting himself in such a manner whereby the person becomes distressed.

25. He used to save himself from the taunts and provocations of the wrong doers in a good manner. At the same time, he used to meet them in a cheerful way.

26. If anyone from among those who used to visit him regularly failed to come on a certain day, he used to enquire about the person.

27. He used to execute his tasks in a scheduled manner. It did not happen that he did a particular task in a certain way on one day and changed the method on another day.

28. He used to stand up with the remembrance of Allah and sit down with the remembrance of Allah.

29. When he attended any gathering, he used to sit at the place where the gathering ended. He did not jump over all those who were seated and take the main seat for himself.

30. When he was addressing several persons, he used to look at each one of them individually. He did not focus his attention on one person to the exclusion of others.

31. He used to conduct himself with everyone in such a way that each person used to believe that he likes him the most. When anyone came and sat near him or began to speak, he remained silent. He only used to get up after the person gets up.

32. His manners were general with everyone.

33. When he used to go home in order to rest, he used to sit by leaning against a pillow.

34. He used to execute many of the domestic tasks with his own hands. At times he used to milk the goat, while on other occasions he used to clean his clothes. He used to do most of his work on his own.

35. Irrespective of how great a person may be, he used to meet him with kindness and never disheartened him.

In short, he was the best in character.

36. If anyone did anything unpleasant, he did not reproach him directly. He was not strict by nature nor did he adopt a strict expression as is the habit of some people who adopt an angry facial expression in order to frighten or warn someone and who also speak in an angry tone. Nor was it his habit to speak in a shouting manner.

37. If anyone caused him harm, he did not cause the person any harm in return. Instead, he used to forgive the person.

38. He never ever hit any slave, servant or woman. In fact, he did not even hit any animal. All this excludes punishing anyone in order to fulfil the command of the Sharî‘ah.

39. If anyone wronged him, he did not take revenge.

The Noble Characteristics And Habits Of Rasulullah [صلى الله عليه وسلم ]

1. Barrâ’ bin ‘Âzib narrates that Rasulullah [صلى الله عليه وسلم ]was the most handsome person and had the most pleasant manners. He was neither too tall nor too short.

2. ’Ismâ‘îl bin ‘Ayyâsh narrates that Rasulullah [صلى الله عليه وسلم ]was the most patient over the harms by others that were inflicted on him.

3. In a lengthy Hadîth narrated by Hind bin Abî Hâlah the following is also mentioned : when Rasulullah [صلى الله عليه وسلم ]used to walk, he used to lift his foot with force and when he used to place it on the ground, he used to place it in such a manner that he had to lean forward when doing so. He used to walk with great humility as if he was descending from an elevated place. When he had to turn and look at anyone or anything, he used to turn completely and look. He used to lower his gaze more towards the ground than raising it towards the heavens. He used to walk behind the Sahâbah (and not ahead of them). Generally, it was his habit to look at a person with a side glance. When anyone came to meet him, he was the first to greet.

4. Jâbir radiyallâhu ‘anhu says that the pace of his speech was slow. In other words, he used to pause in his speech so that those who are addressed will understand everything thoroughly. However, he did not pause to such an extent that the addressee becomes bored. It is mentioned in a Hadith that he used to repeat whatever he said three times. In short, he used to speak in an excellent manner. He used to speak according to what the circumstances demanded. Some people are intelligent and able to grasp everything very quickly. In such a case it is not appropriate to repeat anything. Others take longer to understand and it is therefore appropriate to repeat something several times. Where there are all types of people, it would be appropriate to repeat the speech three times. This is because those who are quick to grasp something will understand it the first time. Those who possess an average intellect will grasp it the second time, while those who are intellectually weak will understand it the third time. If a situation arises where there is a need to repeat it more than three times, then good character demands that one should not abstain from doing so. Understand this well.

The fact is that Rasulullah [صلى الله عليه وسلم ]was given the highest stage of good character and abiding by the rules. No one was granted this gift prior to him nor will anyone be granted it in the future. Despite being bound by administrative regulations, displaying good character is a great virtue. It was the blessed habit of Rasulullah [صلى الله عليه وسلم ]of following the rules in the things which he executed himself. As for those who were neglectful in this regard, he did not rebuke them. However, he used to advise them in a good and soft manner solely for the purpose of reforming them. This is what the followers of the sunnah have to adopt. They should follow the administrative rules and regulations together with good character. At the same time, they should also urge others to do the same. However, they should not criticise the shortcomings of others merely to satisfy their nafs or out of anger. If their object is pure reformation and there is a need to display strictness, this will also be good. Understand this well.

5. ‘Â’ishah radiyallâhu ‘anhâ narrates that Rasulullah [صلى الله عليه وسلم ]used to pause in his speech. Whoever listened to him speak, understood whatever was said.

6. ‘Â’ishah radiyallâhu ‘anhâ narrates that from among all evil habits, Rasulullah [صلى الله عليه وسلم ]abhorred lying the most.

7. Anas radiyallâhu ‘anhu narrates that from all the different types of clothing, Rasulullah [صلى الله عليه وسلم ]liked a Yamani shawl the most. It was of several colours.

Ibn Raslân says that the wisdom behind his preference for this cloth was that it is not a cloth of beautification (i.e. it is very simple) and at the same time it does not get dirty quickly. Glory be to Allah! What a great status he had! He used to consider himself to be a traveller in this world. He was not attracted to its beauty nor did he pay any attention to its treasures. O Muslims! You should also adopt this way of life. According to your needs, wear clothes that cover your aurah, which are simple, and which do not become dirty quickly. This is so that their beauty does not prevent you from turning towards Allah and you do not have to clean them very often as this takes up a lot of time. In certain narrations, he has also praised white clothing.

8. ‘Â’ishah radiyallâhu ‘anhâ narrates that Rasulullah [صلى الله عليه وسلم ]used to like the ‘ibâdah which could be fulfilled all the time. In other words, nafl salâts and other forms of ‘ibâdah should be offered in such a way that one can continue with them. It should not be such that on one day a person does everything and the following day he does nothing. A little ‘ibâdah which can be fulfilled regularly is better than excessive ‘ibdah which is carried out occasionally, as mentioned in a Hadîth.

9. Mujâhid narrates that Rasulullah [صلى الله عليه وسلم ]used to prefer the front portion of the sheep’s meat.

10. ‘Â’ishah radiyallâhu ‘anhâ narrates that from among all the different drinks, he used to like cold and sweet water the most. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that he used to like milk a lot.

11. ‘Â’ishah radiyallâhu ‘anhâ narrates that he used to like honey water a lot.

12. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that from among all the curries, Rasulullah [صلى الله عليه وسلم ]used to like vinegar the most.

13. Anas radiyallâhu ‘anhu narrates that Rasulullah [صلى الله عليه وسلم ]used to perspire a lot. It is mentioned that Umme Sulaym radiyallâhu ‘anhâ used to collect his perspiration and mix it with other perfumes because it used to be very fragrant.

14. Jâbir radiyallâhu ‘anhu narrates that Rasûlullâh’s sallallâhu ‘alayhi wa sallam beard had a lot of hair.

15. ‘Â’ishah and Abû Hurayrah radiyallâhu ‘anhuma narrate that from all the fruit, he used to like fresh dates and musk-melons the most.

16. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that he used to prefer shoulder-meat over all other parts.

17. Abû Wâqid narrates that when Rasulullah [صلى الله عليه وسلم ]used to lead the people in prayer, he used to shorten his salât but when he offered his salât on his own, he used to lengthen it considerably. He shortened his salât for the people so that no one is inconvenienced. He lengthened his own salât because it was the coolness of his eyes. He used to experience peace and tranquillity whenever he offered his salât. What can be more peaceful than standing with humility in front of one’s true beloved and seeking refuge in Him? The extent of his shortening and lengthening his salâts has been mentioned in detail in other Ahâdîth.

18. ‘Abdullâh bin Bishr narrates that when Rasulullah [صلى الله عليه وسلم ]went to anyone’s house, he did not stand in front of the door. Instead, he used to stand on the right-hand side or on the left-hand side and then say “As salâmu ‘alaykum”. This is the sunnah method. When you go anywhere, do not stand directly in front of the door. Stand either to the right or the left of the door. In standing this way, there is no fear of seeing anyone being without purdah. However, if the door is closed, there is no harm in standing in front of it. One should inform the house folk of one’s arrival by saying “As salâmu ‘alaykum”. If they do not hear you the first time, repeat it. Understand this well.

19. ‘Ikramah radiyallâhu ‘anhu narrates that it was the habit of Rasulullah [صلى الله عليه وسلم ]that when anyone came to him and he perceived happiness on the person’s face, he used to take the person’s hand into his hand. The purpose of this was that the person must become familiar with him.

20. Ghunbah narrates that when a person came to Rasulullah [صلى الله عليه وسلم ]and he had a name which he (Rasûlullâh) did not like, then he used to change it for him.

21. Imâm Ahmad and others narrate that when anyone used to bring his zakât to Rasulullah [صلى الله عليه وسلم ](for distribution), he used to say : “O Allah! Have mercy on such-and-such person.” We should also adopt this practice that when anyone gives us their zakât for distribution or gives us any donation for a particular cause, we should also make this du‘â for the person.

22. ‘Â’ishah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]used to experience any happiness, he used to say :

When anything displeased him, he used to say :

23. Ibn Mas‘ûd radiyallâhu ‘anhu narrates that when any slave men or women came into the share of Rasulullah [صلى الله عليه وسلم ](as booty), he used to divide them among his house folk so that there is no dispute among them. In other words, if some of them receive while others do not receive anything, there is a possibility of unpleasantness among them. We should also adopt this practice that when we have to distribute anything, we should not do it in a way which would cause any unpleasantness or disturbance among the people. This is irrespective of whether one is distributing among one’s relatives, immediate family, students or disciples.

24. ‘Â’ishah radiyallâhu ‘anhâ narrates that when any food was brought to Rasulullah [صلى الله عليه وسلم ]and there were others with him, he used to eat that which was in front of him. And when dry dates were brought to him, he used to eat from all sides.

25. Anas radiyallâhu ‘anhu narrates that when the first fruit of the season used to be brought to Rasulullah [صلى الله عليه وسلم ], he used to touch it with both his eyes, touch it with his lips and then make the following du‘â :

Thereafter he used to give it to the children who were with him at the time.

26. Sâlim bin ‘Abdullâh bin ‘Umar and Qâsim bin Muhammad narrate that when the utensil containing fragrant oil, etc. was brought to Rasulullah [صلى الله عليه وسلم ], he used to dip his fingers in that oil and apply it with his fingers wherever he desired.

27. Hafsah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]used to lie down in order to sleep, he used to place his right-hand under his right cheek.

28. ‘Â’ishah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]intended applying oil (to his head), he used to place it in his left hand and commence with his eyebrows. Thereafter, he used to apply some to his eyes and thereafter to his head. It is related in another Hadîth that when he intended applying oil to his beard, he used to apply to his eyes first and thereafter to his beard.

29. Anas and Jâbir radiyallâhu ‘anhumâ narrate that when Rasulullah [صلى الله عليه وسلم ]used to relieve himself, he did not lift his clothes until he was as close as possible to the ground. He did this so that his ‘aurah would not be unnecessarily exposed. One reveals one’s ‘aurah at the time of sitting down to relieve oneself. Therefore there is no need to reveal one’s ‘aurah before-hand. It is for this reason that he used to reveal his ‘aurah at the exact time of need.

30. ‘Â’ishah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]was in a state of janâbah and intended to sleep (without having made ghusl), he used to make wudû first (and then sleep). If he intended eating or drinking something, he used to merely wash his hands. When a woman completes her hayd or nifâs, it will also be preferable for her to do the same.

31. ‘Abdullâh bin Yazîd narrates that when Rasulullah [صلى الله عليه وسلم ]used to bid farewell to the army, he used to make the following du‘â :

It would be appropriate to make this du‘â when bidding farewell to anyone. This is actually a du‘â for the person’s success in this world and in the hereafter.

32. Anas radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]intended wearing a new garment, he used to wear it on a Friday.

33. ‘Abdullâh bin Ka‘b radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]completed using the miswâk, he used to give it to an elderly person. And when he used to drink water or anything else, he used to give the left over to the person who was on his right-hand side. He used to do this on account of generosity and in order that it may be a source of barakah for these persons.

34. ‘Uthmân bin Abî al-‘Âs narrates that when the northerly wind used to blow, Rasulullah [صلى الله عليه وسلم ]used to make the following du‘â :

The reason for making this du‘â is that at times such a wind is sent as a punishment for a certain nation. The translation of this du‘â is : “O Allah! I seek refuge in you from the evil that You have sent in this wind.”

35. ‘Â’ishah radiyallâhu ‘anhâ narrates that whenever Rasulullah [صلى الله عليه وسلم ]was informed that a certain member of his family has spoken a lie even once, he used to remain displeased with the person until he repented. Once the person repented, he used to become pleased with him again. The reason for this is that speaking lies is a major sin in Islam and it is necessary to hate a sinner. Therefore, he used to turn away from such a person. This was his attitude to all sinners.

36. Abû Hurayrah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to be distressed, he used to hold his beard in his hand and look at it.

37. ‘Â’ishah and Abû Hurayrah radiyallâhu ‘anhumâ narrate that when Rasulullah [صلى الله عليه وسلم ]used to be distressed, he used grasp his beard in his hand.

38. ‘Uqbah bin ‘Âmir radiyallâhu ‘anhu narrates that Rasulullah [صلى الله عليه وسلم ]used to apply surmah to his eyes an odd number of times. In another narration it is mentioned that he used to apply it three times in each eye.

39. Anas radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to complete eating, he used to lick his three fingers. He used to do this so that the sustenance of Allah does not go to waste.

40. Abû Hurayrah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]encountered any difficulty, he would look up to the heavens and say :

41. Abû Mûsâ Ash‘arî radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to send anyone for any work, he used to say : “Speak to them in a good way and do not create any animosity in them. Make things easy for them and do not impose any burdens on them.”

42. Sakhar bin Wadâ‘ah narrates that when Rasulullah [صلى الله عليه وسلم ]intended despatching an army, he used to send it out early in the morning. This is because such a time is a blessed time. There is a greater possibility of one accomplishing whatever task one has departed for.

43. ‘Â’ishah radiyallâhu ‘anhâ narrates that it was the habit of Rasulullah [صلى الله عليه وسلم ]that when he learnt of any evil practice of a particular person, he would not announce openly by saying : “What is wrong with a certain person that he is doing so-and-so thing and saying so-and-so thing.” Instead, he used to say : “What is wrong with the people that they are doing so-and-so thing.” Glory be to Allah! What beautiful character he possessed and what type of scolding this was that he used to advise in such a way that he used to fulfil his objective, and the person concerned would not feel disgraced nor remorseful. Instead, he will value the advice and practice on it.

44. Abû Sa‘îd Khudrî radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]ate in the morning, he did not eat in the evening. And when he ate in the evening, he did not eat in the morning. What this means is that he used to have only one meal in the day – either in the morning or in the evening.

45. ‘Â’ishah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]used to make wudû, he used to offer two raka‘ât of nafl salât if it was not a makrûh time. He would then go to the musjid for the fard salât.

46. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that it was the habit of Rasulullah [صلى الله عليه وسلم ]that when winter used to start, he used to commence sleeping inside his house on a Thursday night. At the approach of summer, he used to commence sleeping outside on a Thursday night. When he used to don a new garment, he used to praise Allah, offer two raka‘ât of nafl salât, and give the old garment to a needy person.

47. Hasan bin Muhammad bin ‘Alî narrates that when any wealth used to come to Rasulullah [صلى الله عليه وسلم ]in the morning, he did not keep it till the afternoon. If it came to him in the evening, he did not keep it till the night. In other words, he used to distribute it (or spend it) immediately.

48. Wâlid Murrah narrates that when Rasulullah [صلى الله عليه وسلم ]had cause to laugh a lot, he used to cover his mouth with his hand.

Occasionally, he used to be overtaken by excessive laughter. But generally, he only used to smile.

49. Abû Umâmah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used sit in a gathering, engage in a conversation, and thereafter wished to leave, he used to make istighfâr about ten to fifteen times.

Another Hadîth mentions that he used to make the following istighfaar :

50. ‘Abdullâh bin Salâm radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to sit and engage in a conversation, he used to look up at the skies excessively.

51. Hudhayfah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]encountered any difficulty, he used to offer two raka‘ât of nafl salât. In doing this, one benefits internally, externally, in one’s worldly affairs, affairs of the hereafter, and one’s difficulty is also removed.

52. Sa‘îd bin Hakîm narrates that when Rasulullah [صلى الله عليه وسلم ]learnt of anything beautiful and he feared that his gaze will fall as “an evil eye”, he used to make the following du‘â :

Only good can emanate from his gaze and no harm can befall the person who falls under his gaze. Despite this, he did this in order to teach the ‘ummah that this is what it should do.

53. Mujâhid narrates that when Rasulullah [صلى الله عليه وسلم ]used to propose to any woman and she refused, he did not mention it again. In other words, he did not insist. If she accepted his proposal, he would get married to her. If not, he did not disgrace himself by insisting or forcing someone. Once he proposed to a woman but she refused. Later, this woman came to him on her own accord and expressed her wish to marry him. He replied that he has already married another woman and that he does not need to marry at present.

54. ‘Â’ishah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]used to be alone with his wives, he used to portray a very soft and endearing nature, and speak to them in a good, joking manner.

55. Habîb bin Sâlih narrates that when Rasulullah [صلى الله عليه وسلم ]went to relieve himself, he used to wear sandals and cover his head.

56. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]went to visit any sick person, he used to say :

57. Abû Ayyûb Ansârî radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to make du‘â, he used to make for himself first (and then on behalf of others).

58. Thaubân radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]had any cause to fear, he used to make the following du‘â :

59. Suhayl radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to be happy over a particular deed or word, he used to remain silent.

60. Umme Salamah narrates that when any of his wives’ eyes used to pain, Rasulullah [صلى الله عليه وسلم ]used to abstain from sleeping with her until she recovered.

61. Ibn Mubârak and Ibn Sa‘d narrate that when Rasulullah [صلى الله عليه وسلم ]used to attend a janâzah, he used to remain extremely silent and speak about death in his heart.

Since a janâzah is a place from which one can draw a lesson, one should think about one’s own death, about the loneliness in the grave, and fear the punishment after death.

62. Abû Hurayrah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to sneeze, he used to cover his face with his hand or a cloth and stifle the sneeze.

63. ‘Â’ishah radiyallâhu ‘anhâ narrates that when Rasulullah [صلى الله عليه وسلم ]used to commence with any good act, he used to continue with it.

64. Abû Hurayrah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]was overcome by anger while he was standing, he used to sit down. If this happened while he was sitting, he would lie down. Changing one’s posture is a treatment for the cooling of one’s anger.

65. ‘Uthmân radiyallâhu ‘anhu narrates that on the completion of the burial of a person, Rasulullah [صلى الله عليه وسلم ]would remaining standing at the grave-side for a while. Those accompanying him would also stand with him. Furthermore, he would say : “Seek forgiveness for your dead brother and make du‘â that he remains steadfast because he is being questioned.” In other words, it is the time for Munkar and Nakîr to question him. Therefore make du‘â for him that he remains steadfast and is able to answer the questions correctly so that he does not experience any difficulty.

66. Abû Hurayrah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to wear his kurta, he used to commence wearing it from the right-hand side. In other words, he used to insert his hand in the right sleeve first.

67. Anas radiyallâhu ‘anhu narrates that it was the blessed habit of Rasulullah [صلى الله عليه وسلم ]that when any of his Sahâbah met him (on the road), he would stop (walking) and the Sahâbî also used to stop. Rasulullah [صلى الله عليه وسلم ]would not leave as long as the Sahâbî did not leave. When any of his Sahâbah met him and wished to shake his hand, he would offer his hand to the Sahâbî and would not leave it as long as the Sahâbî did not leave it. Ibn Mubârak has added that Rasulullah [صلى الله عليه وسلم ]would not turn his face away from the Sahâbî as long as the latter did not turn away. When any Sahâbî met him and wished to whisper something into his ear, he would lend an ear to the person and would not withdraw it until the person completed what he had to say and withdrew himself from Rasulullah [صلى الله عليه وسلم ].

68. Hudhayfah radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]met any of his companions, he would shake his hands and make du‘â for him.

69. Jundub radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]met any of his companions he would not shake his hands until he greeted him. In other words, Rasulullah [صلى الله عليه وسلم ]would greet first, and then shake his hands.

70. Ibn as-Sinnî narrates from the slave of an Ansârî that when Rasulullah [صلى الله عليه وسلم ]wished to call a certain person and did not know the latter’s name, he would address him as O ‘Abdullâh! (i.e. O servant of Allah!)

71. Jâbir radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to walk, he would not look here and there.

72. Abû Dâ’ûd narrates from someone from the family of Umme Salamah radiyallâhu ‘anhâ that the bed of Rasulullah [صلى الله عليه وسلم ]was like a kafan. In other words, the cloth that he used to sleep on was similar to the cloth that was used as a kafan. It was not expensive and extravagant. His musjid was in the direction of his head. In other words, when he slept, his head used to be towards his musjid.

73. In another Hadîth Hafsah radiyallâhu ‘anhâ narrates that his bed was of sack.

74. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that Rasulullah [صلى الله عليه وسلم ]kurta used to be above his ankles. In other words, it used to be till half his calves – as mentioned in other Ahâdîth. The sleeves of his kurtah used to be in line with his fingers. It is narrated in another narration that the length of the sleeves was till his wrists.

75. ‘Â’ishah radiyallâhu ‘anhâ narrates that the pillow of Rasulullah [صلى الله عليه وسلم ]was made of leather and filled with the bark of the date tree.

76. Nu‘mân bin Bashîr radiyallâhu ‘anhu says that Rasulullah [صلى الله عليه وسلم ]did not even have ordinary dry dates with which he could fill his stomach. All the treasures of the world were at his feet but he adopted abstinence. He regarded the comforts of this world as insignificant and meaningless and chose poverty of this type. He used to spend a major portion of whatever income he had in charity.

Dry dates are considered to be a very basic and ordinary diet of the Arabs because they grow profusely over there.

77. Anas radiyallâhu ‘anhu narrates that Rasulullah [صلى الله عليه وسلم ]did not store anything (for himself) for the next day.

78. Ibn ‘Abbâs radiyallâhu ‘anhu narrates that when Rasulullah [صلى الله عليه وسلم ]used to walk, he did not move the people out of his way nor did he strike them.

It is the habit of proud people and rulers to have special servants who move the people out and scold them in order to clear the way ahead of them.

79. ‘Â’ishah radiyallâhu ‘anhâ narrates that Rasulullah [صلى الله عليه وسلم ]did not complete the recitation of the Quran in under three days.

80. Muhammad bin al-Hanafiyyah narrates that it was the habit of Rasulullah [صلى الله عليه وسلم ]of not stopping anyone from doing anything. However, if he was asked and he felt that it should be completed (or continued with), he would reply in the affirmative. If he felt that it should not be carried out, he would remain silent.

Glossary

(Explanation of Islamic terms)

‘Âbid : One who engages in the ‘ibâdah of Allah.

‘Âlim : One who has attained a considerable amount of Islamic knowledge.

‘Âlimah : A female ‘âlim.

Adhân : The call to salât.

Auliyâ : Plural of walî. Literally means friend. But in Islamic terminology it refers to the close friends of Allah.

Aurah : Literally means “genitals”. In Islamic terminology it refers to that area of the body which has to be covered. For men, the aurah is from the navel to below the knees. As for women, their entire bodies are an aurah.

Barakah : Literally means “blessings”. It refers to the experiencing of abundance in things which are apparently insignificant or little, both in value and amount.

Bay‘ah : Pledge of allegiance either to the ruler or spiritual guide.

Dîn : Religion.

Du‘â : Invocation to Allah, supplication, prayer, request, plea.

Ghîbah : Back-biting.

Hâfiz : One who has memorized the Quran.

Hayd : Monthly periods or menstruation experienced by a woman.

Hakîm : Literally means “a wise person”. In the Indo-Pak context it refers to a person who is a herbal doctor.

Hijrah : Migration.

Hûr : The large-eyed damsels of paradise promised to the believing men.

‘Ibâdah : Literally means “worship”. In Islam it refers to all those acts of worship with which one renders worship to Allah.

‘Iddah : The period of waiting during which a woman may not marry after being divorced or widowed.

Istighfâr : The seeking of forgiveness from Allah.

Istihâdah : The flowing of blood from a woman out of her normal periods. This is irrespective of whether it flows out of her normal menstruation period or her normal nifâs period.

Jâhil : Literally means “an ignorant person”. In Islam it refers to a person who does not have knowledge of the Dîn.

Jahannam : Hell. A dweller of hell is called a jahannamî.

Janâbah : The state of impurity which necessitates a bath.

Janâzah : The deceased person.

Jannah : Heaven or paradise. A dweller of heaven is called a jannatî.

Jumu‘ah : Friday.

Kâfir : Literally means “a disbeliever”. In Islam it refers to one who rejects Allah and who does not believe in Muhammad sallallâhu ‘alayhi wa sallam as the final messenger of Allah.

Kafan : The shroud for the deceased.

Karâmat : Literally means “a miracle”. However, in Islam it refers to a miracle performed by saints and other pious servants of Allah. These miracles are performed only through the will of Allah.

Kashf : Literally means “manifestation”.

Kuffâr : Plural of kâfir.

Kufr : The state of disbelief.

Madrasah : Literally means “a school”. In Islamic terminology it refers to a school dedicated to the dissemination of Islamic knowledge.

Mahr : Dowry.

Masâ’il : Plural of mas’ala.

Mas’ala : Literally means “an issue, problem, or question”. In Islamic jurisprudence it refers to a rule or regulation.

Munâfiq : A hypocrite.

Murîd : A disciple of a spiritual guide.

Muttaqî : A very pious person.

Nafs : The soul.

Nifâs : The flowing of blood from a woman after child-birth.

Nikâh : Marriage.

Nûr : Light.

Purdah : An Urdu word meaning “seclusion”. It is an equivalent of the Arabic word “hijâb”. Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.

Qiyâmah : The day of resurrection.

Rabî‘ al-Awwal : The third month of the Islamic calendar.

Ramadân : Refers to the ninth month of the Islamic calendar. It is in this month that the fast is observed. This is the most sacred month of the Islamic calendar.

Safar : The second month of the Islamic calendar.

Shaykh : Literally means “an old man”. In Islamic terminology it refers to a learned person. In Islamic sufism it refers to a spiritual guide.

Shaytân : Satan or the accursed devil.

Tafsîr : Commentary of the Noble Quran.

Tahajjud salât : An optional salât that is offered in the dark of the night. There is great merit in offering this salât.

Tasbîh : Saying “Sub’hânallâh” which means Glory be to Allah. A rosary that is used to glorify Allah is also called a tasbîh.

Tawâf : The act of walking around the ka’bah.

Ta’wîdh : An amulet.

Taubah : Repentance.

‘Ulamâ : Plural of ‘âlim.

Ummah : Literally means “community or nation”.

‘Umrah : The minor pilgrimage to Makkah.

Wâjib : Literally means “obligatory”. In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wâjib without any valid reason makes one a sinner and entails punishment.

Walî : A close friend of Allah.

Waqf : Endowment. In Islamic law it refers to endowing a place or thing in the name of Allah.

Wudû : Literally means “purity or cleanliness”. In Islamic terminology it refers to the act of washing oneself before offering salât.

Zâhid : An abstinent person.

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]]> http://the-deen.co.uk/articles/the-life-of-rasulullah/feed/ 0 Mufti Zubair Dudha http://the-deen.co.uk/articles/mufti-zubair-dudha/ http://the-deen.co.uk/articles/mufti-zubair-dudha/#comments Thu, 31 Dec 2009 06:03:47 +0000 Adminstrator http://the-deen.co.uk/?p=20 Born in the town of Dewsbury, UK, Mufti Zubair was brought up in a pious family with adherence to Islamic guidelines. At the tender age of 14 Mufti Zubair departed from his home, travelling to South Africa, to fulfill his ambition to become an Alim of Deen.

Having left behind both parents, a brother and sister, Mufti Zubair commenced his Islamic studies at the well-known Madrassah Arabia Islamia, better known as Darul Uloom Azaadville. Whilst other 14 year olds would be making the most of their early teenage years, Mufti Zubair was thousands of miles from home striving to fulfill his objective to be of service to Deen.

Mufti Zubair completed four of his six years at Darul Uloom Azaadville gaining great recognition amongst students, teachers and the people of South Africa. Wanting to further his studies after graduation from South Africa, Mufti Zubair made a difficult move of leaving this fortress of Ilm and moved on to Jamiah Mahmoodiyah, Springs in South Africa which was still in its early days. Here the Shaykh received the type of individual attention needed for one intending to one day undertake the Mufti course. Under the guidance of the Rector of Jamiah Mahmoodiyah Shaykh Mufti Ismail Abur Raheem, Shaykh Zubair made great progress in both fields of knowledge and spiritualism. After the move to Jamiah Mahmoodiyah, Shaykh Zubair realised the importance of spiritual reformation and building contact with Allah. Gradually this aspect started coming his way through the guidance of Fadhilatul Shaykh Mufti Mahmood Hasan (R) of Deoband who frequently visited South Africa and eventually breathed his last in South Africa. It was after him that the Jamiah was named Jamiah Mahmoodiyah.

After the demise of Shaykh Mufti Mahmood Hasan (R) Mufti Zubair turned to the honoured Shaykh Hakeem Muhammad Akhtar (M.Z) for spiritual development.

In 1996 Jamiah Mahmoodiyah had its first completion of the famous Sahih Bukhari and graduation of its first batch of students. Amongst those who qualified on that day was a young twenty year old – Shaykh Mufti Zubair.

In 1996 Mufti Zubair founded the Islamic Tarbiyah Academy which aims to impart islamic education and knowledge to the Muslim community, especially the youth, to address some of much needed guidance the Ummah requires today.

In 1997 Mufti Zubair once again left home to travel to Darul Uloom Deoband to fulfill another childhood ambition of becoming a Mufti. After completing this course he travelled to Khanqah Imdadiyyah Ashrafiyyah, Karachi Pakistan to spend 4 months in the company of Shaykh Hakeem Akhtar (M.Z.) in his quest of spiritual reformation and attaining closeness to Allah. During this time he was blessed with the duty of khilafat (permission for others to take Bay’at to) by Shaykh Hakeem Akhtar (M.Z.).

He then returned to the UK to serve Deen in England and this has been his focus ever since.
May Allah (SWT) accept his efforts and make him a means of guidance for the entire ummah of Rasulullah (Sallallahu Alaihi Wasallam), Ameen.

This is a summarised version of information available on the Islamic Tarbiyah Academy website, please visit the site to find out more about Mufti Zubair and the valuable work that the Academy does, Jazakallah.

Source: Ahmed’s World of Islam

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]]> http://the-deen.co.uk/articles/mufti-zubair-dudha/feed/ 0 Interest in Life http://the-deen.co.uk/articles/interest-in-life/ http://the-deen.co.uk/articles/interest-in-life/#comments Wed, 14 Oct 2009 17:00:08 +0000 Adminstrator http://the-deen.co.uk/?p=2618 alkitab1 Interest in Life

Hazrat Maulana Jamiat Ali, the father of Hazrat Nazim Saheb, Maulana Abdul Lateef, was a teacher at Bhawalpur. Once he was checking something, thus looking into a kitab for about an hour. A wood-carver was sitting near him. After about an hour and a half, the wood carver said:

“Moulvy-ji, you have been staring at this book for all this time. What have you found? Look at me. In all this time I have already cut so many pieces of wood.”

Maulana burst out laughing:

“We, each of one of us, have our own taste and interest. I can also ask you what you have done in this time. Tell me, what is your interest in life?”

He replied,

“Maulana Saheb, now you are talking. I would like to lie down upon a comfortable charpai with a nice pillow under my head and a ‘huqqa’ (pipe) nearby, while the voices of people working in the fields float to my ears.”

This story has always been an enjoyable one for me. It gives one an indication of the types of interest and longings different people have. I have also seen some people whose greatest desire is to remain in solitude in meditation, while from all around them, voices of people making Zikr reaches them. I have also seen some people whose health depends upon the hearing of the voices of Zikr; this acts like an injection of strength into their bodies, and in the absence thereof, illness overtakes them.

Source: Aap Beti (by Sheikhul Hadeeth Hazrat Moulana Zakariyya rahmatullahi ‘alaih)

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]]> http://the-deen.co.uk/articles/interest-in-life/feed/ 0 Habib ibn Zaid: My ears have been blocked http://the-deen.co.uk/articles/my-ears-have-been-blocked/ http://the-deen.co.uk/articles/my-ears-have-been-blocked/#comments Mon, 05 Oct 2009 18:07:57 +0000 Adminstrator http://thedeen.wordpress.com/2006/09/07/my-ears-have-been-blocked/ 180px MuhammadSeal Habib ibn Zaid: My ears have been blockedMusaylamah’s evil and corrupting influence was spreading within the Arabian peninsula and the Prophet considered it necessary to send a letter to him inviting him to abandon his misguided ways. The Prophet chose Habib ibn Zayd to take this letter to Musaylamah. Habib was by this time in the prime of his youth and a firm believer in the truth of Islam with every fibre of his being.
Habib undertook his mission eagerly and proceeded as quickly as he could to the highlands of the Najd, the territory of the Banu Hanilab. He presented the letter to Musaylamah..

Musaylamah was convulsed with bitter rage. His face was terrible to behold. He ordered Habib to be put in chains and to be brought back before him the following day.
On the following day, Musaylamah presided over his assembly. On his right and on his left were his senior advisers, there to further his evil cause. The common people were allowed to enter. He then ordered Habib, shackled in his chains, to be brought before him.
Habib stood in the midst of this crowded, hate-filled gathering. He remained upright, dignified and proud like a sturdy spear firmly implanted in the ground, unyielding.
Musaylamah turned to him and asked: “Do you testify that Muhammad is the Messenger of God?” “Yes,” Habib replied. “I testify that Muhammad is the Messenger of God.”
Musaylamah was visibly angry. “And do you testify that I am the Messenger of God?” He was almost insisting, rather than questioning. “My ears have been blocked against hearing what you claim,” replied Habib.
Musaylamah’s face changed color, his lips trembled in anger and he shouted to his executioner, “Cut off a piece of his body.”
With sword in hand, the menacing executioner advanced towards Habib and severed one of his limbs.
Musaylamah then put the same question to him once more and Habib’s answers were the same. He affirmed his belief in Muhammad as the Messenger of God and at the expense of his own life he refused to acknowledge the messengership of any other. Musaylamah thereupon ordered his henchman to cut off another part of Habib’s body. This fell to the ground beside the other severed limb. The people looked on in amazement at Habib’s composure and steadfastness.
Faced with Musaylamah’s persistent questioning and the terrible blows of his henchman, Habib kept on repeating:
“I testify that Muhammad is the Messenger of God.” Habib could not survive this torture and these inhuman atrocities much longer and he soon passed away. On his pure lips, as his life-blood ebbed away, was the name of the blessed Prophet to whom he had pledged loyalty on the night of Aqabah, the name of Muhammad, the Messenger of God.

from: “Companions of The Prophet”, Vol.1
By: Abdul Wahid Hamid.

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]]> http://the-deen.co.uk/articles/my-ears-have-been-blocked/feed/ 0 Zaadut Talibeen – About the Author http://the-deen.co.uk/articles/zaadut-talibeen-about-the-author/ http://the-deen.co.uk/articles/zaadut-talibeen-about-the-author/#comments Wed, 23 Sep 2009 08:47:23 +0000 Adminstrator http://the-deen.co.uk/?p=2444 1349 Zaadut Talibeen About the AuthorSource: al-’Ilmun Nafi’

Before commencing to translate and explain any hadeeth, a brief introdution about the author and the book (kitaab) itself is needed. This book is called:

??? ????????

“Zaadut Talibeen” known as Provisions for the Seekers in English.

About the Kitaab (Book) -

This book is a collection of 327 sayings (ahadeeth) of the Prophet ??? ???? ???? ????. This is one of the first books of ahadeeth to be taught in the ‘ilmiyyah course. When this book is taught students are often required to memorise each hadeeth off by heart as well as learn their gramatical structures. Insha’Allah this blog can be a means of anyone and everyone accessing the ahadeeth to memorise them and understand them fully. The Ahadeeth from this book have been selected from the famous book of hadeeth Mishqaat Al Masabeeh. Insha’Allah I will post the references to each hadeeth for those wanting to study the hadeeth in more depth.

About the Author-

The full name of the author is Moulana ‘Ashiq Ilaahi al-Bulandshehri ibn Muhammad Siddique ibn Asadullah ???? ???? ????. This respeted author had an uncle (whose name was Muhammad Isma’eel ???? ???? ???? who pledged allegiance to Hadhrat Gangohi ???? ???? ????. I have mentioned this to let readers understand what sort of a pious background the author had. Moulana ‘Ashiq ilaahi was blessed with the presence of his father for quite some time in his life. His father read many of his kitaabs that he had written as well as going to Darul ‘Uloom Karachi with him where he passed away. His father was buried in darul ‘uloom Karachi’s graveyard.

His father was a very hardworking person who strived hard in the upbringing of his children. The fruit of his hardwork can be seen in the excellent works of his children. It was his father that ensured he memorised the Qur’an, learnt Arabic, and even went to the extent of sending him to out of town Madaaris to further increase his ‘ilm. Even though the family were not well off and lived in hard conditions his father still ensured he carried on trying to learn and broaden his knowledge.

Moulana ‘Ashiq Ilaahi al-Bulandshehri (???? ???? ????)’s mother passed away when he was only five years of age. For this reason he was brought up by his grandmother and father. Moulana ‘Ashiq Ilaahi al-Bulandshehri ???? ???? ???? was born in 1343 a.h and completed the memorisation of the entire Qur’an in 1355 a.h by the tender age of eleven. Due to the hard efforts of his father he was also later enrolled at various institutes to complete his studies in Islam where he later graduated as an ‘Aalim.

When Moulana Ashiq ???? ???? ???? enrolled at Madrassah Imdaadiyah in Muraad-abaad his grandmother passed away [May Allah shower his mercy over her grave]. Moulana Ashiq Ilaahi ???? ???? ???? upon gaining his ‘ilm taught at many Darul ‘Ulooms as well as writing many kitabs. Later on in his life he also went on to writing fatawa.

Here is some more about the author written by whitethreadpress.com:

A prolific writer and eminent scholar of the Indian Subcontinent, Shaykh Ashiq Ilahi al Bulandshehri (or al-Barni) ???? ???? ???? was born in 1343 ah in Bulandshehr of Uttar Pradesh. After attaining his primary education at Madrasa Imdadiyya Moradabad and Jami Masjid Aligarh, he traveled to Mazahir Ulum Saharanpur in pursuit of higher knowledge.

After completing his studies, he taught various subjects at Ferozpur Jhirka, Hayat al-Ulum Moradabad, and at different madrasas throughout Calcutta. He later taught at Dar al-Ulum Karachi for several years at the request of Mufti Muhammad Shafi ???? ???? ????, where he assumed responsibility of the fatwa department and taught students hadith and tafsir. The Shaykh later migrated to Madina, wherehe spent the last 25 years of his life.

He was a disciple of the hadith scholar Shaykh Muhammad Zakariyya Kandhlawi ???? ???? ????. ozens of his books have been well received in many countries. Tohfa-e khawatin (Gift for omen), Marne ke bad kya h?ga? (What is going to happen after death?), Islami adab (Islamic conduct), Huquq al-walidayn (Rights of parents), and Anwar al-bayan (Illuminating discourses on the Holy Quran), a voluminous commentary of the Quran, are among the well-known books he authored. In the field of hadith, he authored Zad al-talibin (Provisions for the seekers) and Al-Fawaid al-saniyya fi sharh al-Arbain al-Nawawiyya (The lofty beneficial points in the explanation of Nawawis Forty Hadiths).

As for jurisprudence, he is the author of Al-Tashil al-daruri fi masail al-Quduri (The necessary facilitation of the laws of Quduri), as well as dozens of reformative booklets and articles. He passed away in the illuminated city of Madina at the age of 80 and was buried there in the Baqi graveyard, as had been his desire.

Moulana ‘Ashiq Ilaahi ???? ???? ???? has done a great deed in writing this kitaab. Alhamdulillah it has become a well accepted kitaab in many Darul ‘Ulooms. May Allah reward Moulana Ashiq ‘Ilaahi for his efforts. Ameen

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