Attari.Rafique

Du‘a is the most powerful weapon of a believer. It can change fate, while no action of ours ever do. It is the brain of ‘Ibadah or worship. With it we can never fail; without it we can never succeed. With all the suffering and disasters Muslims are facing in various parts of the world, the question of Du‘a can be directed to all of us today. It is not that we have forgotten Du‘a completely; we refer to it regularly. But, our ideas and practice regarding Du‘a have become distorted. Often it is reduced to the level of a ritual. It is belittled through actions and sometimes even with words. Almighty Allah says: <br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">The Almighty Allah states:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">There are numerous Ahadith relating to the excellence of Du’a. <br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">HADITH NO. 1<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states that Almighty Allah says:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">This means that as a servant imagines or has an opinion concerning Allah, the Merciful Lord accordingly reacts with him. Knowledge and Qudrat is with everything but there is a special proximity of mercy with those who make Du’a to Him. What bigger mercy can a servant ask for than being blessed with the Divine Proximity of the Sublime Lord? Thousands of acceptances and millions of desires and intentions may be sacrificed on such Divine Proximity!<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">HADITH NO. 2<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">HADITH NO. 3<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">The Prophet of Allah SallAllaho Alaihi wa Sallam narrates from his Lord who says:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

HADITH NO. 4<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">The Beloved Habib SallAllaho Alaihi wa Sallam states:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">HADITH NO. 5<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">HADITH NO. 6<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">It is narrated that Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam said:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

HADITH NO. 7<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">It is reported that Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam said:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">HADITH NO. 8<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">The Habib of Allah SallAllaho Alaihi wa Sallam states:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">HADITH NO. 9<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">It is reported that the Noble Prophet of Islam SallAllaho Alaihi wa Sallam said:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

HADITH NO. 10<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">Such concepts and meanings are also reported in the Hadith al-Qudsi as follows:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">Oh Beloved! Du‘a is an amazing wealth that Allah I blessed His servants with, and through it gave them honour. There is nothing more effective and powerful in fulfilling needs in desperation besides Du‘as. Likewise, nothing is more potent in removing Bala than Du‘as. A person benefits from five things of a single Du‘a:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

The Master of the Sinless, Sayyiduna Rasoollulah SallAllaho Alaihi wa Sallam states:<br style="font-family: georgia, serif; "><br style="font-family: georgia, serif; ">

<br style="font-family: georgia, serif; ">This desire and benefit is for him who desires so in this Duniyah when making Du‘a. It is advised that when making Du‘a, this ethic should be considered seriously.

1. He would often make the following dua : "O Allah bless me with respect which is in your obedience and do not disgrace me due to my shortcomings. O Allah let me assist him through your grace and Mercy, whose sustenance you have decreased, for you have blessed me in abundance."
2. There is not provision greater than piety. There is nothing better than silence, and there is no enemy more dangerous than ones ignorance and there is no disease worse than lies.
3. He who has attained the closeness to Allah divorces himself from everything in the world.
4. There is no Ibaadat without repentance, since Allah has caused repentance to be above Ibaadat.
5. He who sits in the companionship of all types of people will not be safe.
6. One who walks on the wrong path will always arouse suspicion.
7. Whoever attacks a matter without knowledge cuts off his own nose.
8. Intellect is the guide of the believer.
9. The perfection of intellect is in three (things): Humbleness for Allah, Good certainty, and silence except for good.
10. Ignorance is in three (things): Arrogance, the intensity of dispute, and the ignorance about Allah.
11. Certainly, knowledge is a lock and its key is the question.
12. When the believer becomes angry, his anger should not take him out of the truth; and when he becomes satisfied, his satisfaction should not bring him into falsehood.
13. Some manners of the ignorant are: the answer before he hears, the opposition before he understands, and the judgment with what he does not know.
14. One who cannot keep his tongue in control will always be disgraced.
15. Stay away from five kinds of people: 1. A liar, as he will also betray you, 2. A witless person, as he will try to benefit you, but will always cause you harm, 3. A miser, for he will cause you intense loss in order to gain even the slightest benefit, 4. A coward who will leave you in distress during a difficult situation, 5. A man who is involved in illicit dealings, for he will sell you for one morsel and will still be hopeful of even less than that.
16. Dishonest and untruthful people never find favor while jealous people never find content. Rude and vulgar people never find acceptance and brotherhood in leadership or amongst citizens.
17. Whosoever holds affection towards the creator then he is horribly frightened of the creation.
18. For the sake of the creator save yourself so that you may become a true worshipper ('Aabid) and that which fate had decreed, has occurred then accepts that as well.
19. Do not keep the company of an open sinful person since you would be overcome by sin and disobedience. Consult and seek advise from only those who are constantly obeying Allah SubHanuhu wa Ta'ala.
20. To seek forgiveness is simple but to leave sin is difficult.
21. The concealment of sins is the direct consequences of mans destruction.
22. Not to show greed to somebody else’s wealth is also a form of charity.
23. The eye of the heart opens with ibadat (prayers) and its access is infinite (La Makan – up in the 'Arsh and beyond) and nothing in the entire World remains a secret to him.
24. Man has also such power that he can gaze into the future and it only awakens when the 5 other senses are asleep and the mind is free from observations.
25. Changing perceptions in this World. Somewhere clouds are forming or pearls. At others tears are changing the rays into darkness while still darkness is changing into light.
26. A man has freedom of deeds and actions but these are also restricted because according to his comprehension he may be suspicious or doubtful of its might or force.
27. Too much credence and ecliance is destructful and excessive criticisms unfortunate.
28. Holding the power of revenge yet drinking up ones anger is an excellent form of Jihad.
    
    

29. Strokes of misfortune or temptation are a rank, therefore the specific of truth are involved with it.
30. Nafs (desires) are in direct conflict with Allah SubHanuhu wa Ta'ala therefore the best opposition to you nafs is becoming friends with Allah SubHanuhu wa Ta'ala.
31. The reality of Taqwa is this, that if you have expose what’s in your heart, place it on a tray and take it to the market then you should not be ashamed of a single item you have displayed.
32. Jihad with ones wealth is better than Jihad with a sword.
33. Food is the sustenance of the body while contentment comforts the soul.
34. Fortunate is he whose heart becomes knowledgeable, whose body becomes patient and he is content with what he has present.
35. Respect the young for they have lesser sins to their name because of their age in comparison to you.
36. Revelation is not made for destruction but as an examination.
37. Kindness or favors is incomplete without these 3 things – If you regard it as minor it becomes great – or you keep it hidden or concealed this it becomes whole and sufficient or by doing it quickly one finds pleasure in it.
38. Sin is a sore; if it is not stopped it spreads.
39. To complain is to stop being patient.
40. The person who keeps the company of all types of people is not safe. The person who traverses upon the wrong path is accused and suspicion descends upon him. The person who cannot control his tongue becomes disgraced.
41. A criminal and a remorseful sinner become submissive.
42. Flatterers are the origin of pride and arrogance.
43. Someone once asked who is better, a patient dervish or a grateful wealthy person? He said: The patient dervish because the heart of the rich is stuck in his pocket while the heart of the dervish is stuck on Allah SubHanuhu wa Ta'ala.
44. Prayers without repentance are not appropriate for Allah SubHanuhu wa Ta'ala has made repentance the preamble upon prayers.
45. Imam Abu Hanifa Radi Allahu Ta'ala Anhu was once asked who is an intelligent and wise person. Imam Abu Hanifa Radi Allahu Ta'ala Anhu answered: That person who can differentiate between good and bad. Imam Ja‘afar Radi Allahu Ta'ala Anhu said that the ability exists in animals as well because they can distinguish between those that hit it and those that feed it. Imam Abu Hanifa Radi Allahu Ta'ala Anhu requested to be told who it is. Imam Ja'afar Radi Allahu Ta'ala Anhu said: A wise and intelligent person is he who can distinguish between 2 good and 2 bad so that he may choose the better from the 2 good or 2 bad.
46. One sin is one too many and one thousand good is one thousand too few.
47. Besides the fervor of Sufism there is no other road to follow the Qur'an and Sunnah.
48. The poverty of the 'Ulema is by choice while that of the ignorant is forced or uncontrolled.
49. A mans fortunes are also in his enemy being clever.
50. A boastful worshipper is a sinner and a sinner is he who finds every possible excuse not to worship.
51. It is happiness for him who, though he sees a pleasurable thing yet he does not desire it with his heart.
52. Our religion is completely respected. That person who does not consider this will be very disappointed.
53. A very great Zahid (One who remembers Allah SubHanuhu wa Ta'ala excessively) is he who withdraws from the people.
54. Although there is excellence in congregation there is safety in seclusion.
55. Complete satisfaction of the stomach and starving are both hindrances of worship.
56. To openly display your animosity is better than to hypocritically agree.
57. In difficult times the search for rest and peace enhances that difficulty.

Reality is that if one looks at the Holy Qur’an with the eyes of Imaan, then one will notice that

from beginning to end it is the Naath (praise) of Rasoolullah (Sallallahu Alaihi Wasallam).

Whether it is the Praise of Allah, the teaching of Aqaa’id (beliefs), the stories of the previous

Prophets and their Communities or the laws of Shariah, in every topic within the Holy Qur’an

the laudable qualities and attributes of Rasoolullah (Sallallahu Alaihi Wasallam) will be found

therein.

For example in Surah Ikhlaas (Qul Hu Allah Hu Ahad ) the Attributes of Allah Ta’ala are being

mentioned and in Surah Lahab (Tabbat Yada) the Kaafir Abu Lahab and his wife are being

mentioned. Yet if one looks at it carefully, from beginning to end these two Surahs are filled with

the praise of Rasoolullah (Sallallahu Alaihi Wasallam).

In Surah Ikhlaas Allah Ta’ala mentions, “Say you, He is Allah, the One. Allah the Independent,

Care-free. He begot none nor was He begotten. And nor anyone is equal to Him.” But just by the

use of the word ‘Qul’ i.e. O my Beloved you say that Allah is One, this whole Surah has become

the praise of Rasoolullah (Sallallahu Alaihi Wasallam). This is because Allah Ta’ala meant that, “O

my Beloved the words are regarding Me but it must be from your tongue. You tell the world

about my Attributes (Allahu Ahad) and I will make mention of your attributes (Muhammadur

Rasoolullah… [surah 48, Verse 29]) i.e. You say ‘Laa Ilaaha Illallah’ and I will say ‘Muhammadur

Rasoolullah’ .” Allah Ta’ala wishes to hear His Attributes from the blessed tongue of His Beloved

Rasool (Sallallahu Alaihi Wasallam).

With the use of the word ‘Qul’ it is meant that, “O My Beloved, tell the people that Allah is One

so that if any person believes in My Attributes but does not submit to your servitude then he can

never be a Muwahhid (person believing in the Oneness of Allah), until he clings to your garment

and believes in the Oneness that you have taught.” That is why the name of the first Kalima is

Kalima-e-Tauheed, but in it is the name of Muhammadur Rasoolullah (Sallallahu Alaihi Wasallam)

together with the name of Allah; because the first part of the Kalima is the Oneness of Allah and

the second part is the name of the teacher of that Oneness. Today we are Muslims because

Rasoolullah (Sallallahu Alaihi Wasallam) said that Allah is One, none of us have seen Him nor can

we verify that He is One. We believe Allah Ta’ala is One because Rasoolullah (Sallallahu Alaihi

Wasallam) said so. Therefore there is no Tauheed without Risaalat.

It is now understandable that by the use of ‘Qul’ Surah Ikhlaas has become the praise of

Rasoolullah (Sallallahu Alaihi Wasallam) but how is Surah Lahab a praise of Rasoolullah

(Sallallahu Alaihi Wasallam)? Once, Abu Lahab mentioned to Rasoolullah (Sallallahu Alaihi

Wasallam), “Tabban Laka” i.e. “May you be perished.” Allah Ta’ala avenged this insult to His

Beloved Messenger (Sallallahu Alaihi Wasallam) by saying, “Tabbat Yada Abi Lahabew Watab” i.e.

“Perished be the two hands of Abu Lahab and he is already perished.” [surah 111, Verse 1] By this

is meant that, “O Beloved Messenger you do not respond to this, your Rabb Himself will

respond.” After this wherever the destruction of Abu Lahab was mentioned, at the same time the

respect and dignity of Rasoolullah (Sallallahu Alaihi Wasallam) in the Court of Allah Ta’ala also

became understood, that a person who shows the slightest disrespect to Rasoolullah (Sallallahu

Alaihi Wasallam) becomes the enemy of Allah Ta’ala. As it is mentioned in the Hadith-e-Qudsi,

“Whoever makes enmity with my Beloved, I declare war upon that person.” [Mishkaat Shareef ]

In the Glorious Qur’an, wherever the praises of the Sahaabah-e-Kiraam and Ahle Bait, virtues of

Makkatul Mukarramah and Madinatul Munawwarah etc. have been mentioned, these are in

reality the praises of Rasoolullah (Sallallahu Alaihi Wasallam). If a king’s servants are praised, or

his throne or crown is praised, in essence it is the king that is being praised. Similarly, praises of

the Sahaabah-e-Kiraam, Ahle Bait, Madinah Shareef etc. are all praises of Rasoolullah (Sallallahu

Alaihi Wasallam) because the status that they have been given is because of Rasoolullah

(Sallallahu Alaihi Wasallam).

In the same manner verses regarding the evil and wickedness of the disbelievers, and contempt of

the idol-worshippers, are also the praises of Rasoolullah (Sallallahu Alaihi Wasallam) because

these verses show that those who oppose Rasoolullah (Sallallahu Alaihi Wasallam) and his

teachings, they become cursed and rejected.

Similarly, if one looks at the verses regarding the laws of Shariah one will find the praises of

Rasoolullah (Sallallahu Alaihi Wasallam) therein as well. For example, in the Holy Qur’an one

will find at many places the commands regarding Salaah and Zakaat, the mentioning of Hajj being

Fardh (compulsory), but nowhere in the Holy Qur’an are we told how to read Salaah, when to

read Salaah, how many Rakaats to read etc. Similarly there is no explanation of who should give

Zakaat, on how much wealth it should be given, what value should be given etc. In the same

manner, we are commanded to perform Hajj but the details of how to perform Hajj are not

explained.

The intent of this was that Allah Ta’ala showed us the commandments regarding what is

compulsory on us but if one wishes to know about the details and methods of these then one must

look at the blessed actions and sayings of His Beloved Rasool (Sallallahu Alaihi Wasallam). The

entire life of Rasoolullah (Sallallahu Alaihi Wasallam) is the complete explanation of all the laws

and rulings regarding Salaah, Zakaat, Hajj etc. In fact the reality is that Salaah, Hajj, Fasting etc. is

the name given to the blessed actions of Rasoolullah (Sallallahu Alaihi Wasallam). Whoever

performs any of those actions with sincerity it will be accepted.

If any person recites the Holy Qur’an in Ruku or Sajdah, and recites ‘Attahiyaat’ in Qiyaam i.e.

one changes the order of the Zikr of Allah that occurs in Salaah, then one’s Salaah will not be

acceptable. Why? Even though one does not leave out any elements of Salaah or any Zikr of Allah,

but because it is not according to how the Beloved Master (Sallallahu Alaihi Wasallam) performed

it, it would not be acceptable. One can fulfill all the elements of Salaah in a different sequence,

but Salaah is only beloved to Allah Ta’ala if it is done according to how His Beloved Rasool

(Sallallahu Alaihi Wasallam) performed it.

To perform Salaah in Arabic is essential because this is the language of Rasoolullah (Sallallahu

Alaihi Wasallam). We find parrots dear to us because they can talk like us even though they do

not understand what they are saying. O Muslims, you also recite the language of Rasoolullah

(Sallallahu Alaihi Wasallam) even though you don’t understand it, you will still attain the reward

for it. If Salaah was a mere request (Dua) then it would be acceptable in any language because

Allah Ta’ala is All-Knowing. But Allah Ta’ala wanted that the worship which He made

compulsory upon us should be performed exactly in the manner in which His Beloved Rasool

(Sallallahu Alaihi Wasallam) performed it.

What is Hajj? Sometimes one must stay somewhere, sometimes run somewhere, sometimes throw

stones, sometimes circumbulate somewhere. After all, why is it that these actions have become

worship on those specific days? The reason is that it was performed by the Beloved servants of

Allah Ta’ala. It is stated in the Hadith that whoever imitates a nation then he is from that nation.

This is the same condition of our Salaah, Hajj and all our Ibaadat, that in imitating Rasoolullah

(Sallallahu Alaihi Wasallam) maybe Allah Ta’ala through the blessings of this will forgive us. Our

Sajdah (prostration) is not Sajdah, it is an imitation of the accepted Sajdah of Rasoolullah

(Sallallahu Alaihi Wasallam).

From this we can see that all the verses regarding the laws of Shariah are in fact the Naath of

Rasoolullah (Sallallahu Alaihi Wasallam).

Furthermore, only that action is a sin, which causes the anger of Rasoolullah (Sallallahu Alaihi

Wasallam). Allah Ta’ala states in the Holy Qur’an, “And those who hurt the Messenger, for them

is the painful torment.” [surah 9, Verse 61] From the use of the word ‘Lahum’ in this verse it

becomes apparent that only those people will be punished who cause pain to Rasoolullah

(Sallallahu Alaihi Wasallam). It is known that every Kaafir’s (disbeliever) Kufr (disbelief) and

every Believer’s sin causes pain to Rasoolullah (Sallallahu Alaihi Wasallam). If Rasoolullah

(Sallallahu Alaihi Wasallam) becomes angry at someone’s Ibaadat (worship), then that worship

becomes a sin, and if Rasoolullah (Sallallahu Alaihi Wasallam) is happy with the fault or mistake

of someone then that mistake becomes a faithful Ibaadat. When Hazrat Abu Bakr Siddiq

(Radiallahu Ta’ala Anh) purposefully got bitten by preventing the snake to enter into the Cave of

Thoor, this was not suicide but a faithful Ibaadat; in Khaibar when Hazrat Ali (Radiallahu Ta’ala

Anh) made his Asr Salaah Qaza, this was not a sin but Ibaadat; this is because Rasoolullah

(Sallallahu Alaihi Wasallam) was pleased with these actions. But in the presence of Hazrat Bibi

Fatima (Radiallahu Ta’ala Anha) it was a sin for Hazrat Ali (Radiallahu Ta’ala Anh) to make

another Nikah (although Shariah allows a person to have four wives) because this would have

hurt Rasoolullah (Sallallahu Alaihi Wasallam). In Arafaat to make one’s Maghrib Salaah Qaza is

Ibaadat because Rasoolullah (Sallallahu Alaihi Wasallam) is pleased with it.

We can therefore see that the Glorious Qur’an from beginning to end is in fact the praise of

Rasoolullah (Sallallahu Alaihi Wasallam). That is why A’la Hazrat Imam Ahle Sunnat Imam

Ahmad Raza Khan (Radiallahu Ta’ala Anh) wrote in one of his Naaths:

Ay Raza Khud Sahib-e-Qur'an hain Maddaahe Huzoor

Tujh se Kab Mumkin hain phir Midhat Rasoolullah صلى الله عليه وسلم Ki

In this verse A’la Hazrat (Radiallahu Ta’ala Anh) says, “O Ahmad Raza, no matter how much you

praise Rasoolullah (Sallallahu Alaihi Wasallam) you will never be able to duly and properly praise

him because when his Rabb, the Master of the Qur’an Himself has praised him, who then can do

justice in praising Rasoolullah (Sallallahu Alaihi Wasallam)?”

May Allah Ta’ala grant us the Taufeeq and Hidaayat to read the Holy Qur’an with the eyes of

Imaan and to ponder over the praises of Rasoolullah (Sallallahu Alaihi Wasallam) that are

manifested by its verses, Ameen.

[Compiled from Shaan-e-Habeeb-ur-Rahman Min Aayaatil Qur’an by Hakeem-ul-Ummat

Mufassir-e-Qur’an Mufti Ahmad Yaar Khan Naeemi Rahmatullah Alaih]

Noori to meshow details 11:02 AM (14 hours ago)

The Ahl-e-Sunnat wa Jama'at has reached consensus (Ijma') that after the Prophets (Alaihim as-Salam) the best of creation are the four rightly guided Khalifas (Khulafa-e-Arba'a i.e. Hadrat Abu Bakr, Hadrat Umar, Hadrat Uthman and Hadrat Ali Radi Allahu Ta'ala Anhum Ajma'een).

Their sequence of excellence is that Sayyiduna Abu Bakr as-Siddique is the most excellent, then Sayyiduna Umar, thereafter followed by the excellence of Sayyiduna Uthman and Sayyiduna Ali (Ridwanullahi Ta'ala Alaihim Ajma'een). Here I present few proclamations of the Classical Scholars and Jurists in this regard.

1. Imam al-Aazam Abu Hanifa gave one of the pithiest definitions of Sunnism in Islam:

Narrated by Ibn 'Abd al-Barr in al-Intiqa' bi-Manaqib al-A'immat al-Thalathati al-Fuqaha' through several different chains. The same is also related from Sufyan al-Thawri by al-La'laka'i in his I'tiqad Ahl al-Sunna, Vol. 1, Page 152.

2. Imam al-Aazam Abu Hanifah in Fiqh Al-Akbar:

3. Imam al-Nawawi said in his Fatawa:

4. Imam al-Haytami said in his Fatawa Hadithiyya:

5. Ali al-Qari in MinaH ar-Rawd al-Az’har, SharH Fiqh al-Akbar:

6. Mulla 'Ali al-Qari said in Sharh al-Fiqh al-Akbar:

7. Imam al-Daraqutni was once asked to arbitrate between two groups in Baghdad who differed whether 'Uthman was preferable to 'Ali or vice-versa. He relates:

8. Al-Dhahabi quotes the above in his chapter on al-Daraqutni in Siyar A'lam al-Nubala' then comments:

9. Imam Abu Jaafar Al-taHawi in Al-aqidah at-taHawiyyah:

10. Saad ad-Din Taftazani in his SharH al-MaqaSid, In the Fifth Discussion:

11. In the Sixth Discussion, Saad ad-Din Taftazani says:

12. Ali al-ushi in Bad-yi’l Amali and ali al-Qari in its commentary: daw al-Maali

13. Jawharah at-TawHid, Ibrahim al-Laqqani and its commentary TuHfatu’l Murid, Ibrahim al-Bajuri.

14. Ibn al-Jawzi in Manaqib Ahmad relatedly said:

15. In the very beginning of his Kashf Mushkil Hadith al-Sahihayn in four volumes, in print, Ibn al-Jawzi mentions the anecdote of a Rafidi asking a Sunni:

16. In Nazm al-Mutanathir min al-Hadith al-Mutawatir, al-Alim al-Rabbani, al-Sayyid Muhammad Jafar al-Idrisi al-Kattani (d. 1927) mentioned:

He quotes Qastallani's Irshad al-Saari Baab Tafadhul Ahl al-Iman fi al-A'man from the Book of Imaan who quotes Ijma' of Ahl al-Sunnah on this. He also quotes Ibn Hajar from al-Sawa'i al-Muhriqa and Ibn Taymiyya from al-Wassiyyat al-Kubra who mention that it the reports are mutawatir.

17. al-Sayyid Yusuf al-Nabhani quotes Fatawa Ibn Hajar, in his al-Sharaf al-Mu'abbad, who says in its khatima:

18. Imam Yusuf bin Ismail an-Nabhani mentions that Ibn Hajar was questioned on another occasion whether the excellence of one over the other among the four was qat'iyya or Ijtihadiyya to which he replied that

19. Imam Sha'rani quotes Abu Bakr al-Ayyash in his Minan who said:

20. Shaykh Nabhani quotes a hadith from Musnad al-Bazzar from Usayd bin Safwan in which the demise of Sayyiduna Abu Bakr may Allah be pleased with him and Ali's words in his manaqib are narrated. Sayyiduna Ali directly speaking to the former on his deathbed after his demise calls him

21. It is written in renowned Islamic Fiqh books, Fatawa Khulasa and Khazanat al-Musannifin, that:

a. Fatawa Khulasa, in ‘Kitab al-Salat’ (chapter of Salah) Section: 15

b. Khazanat al-Musannifeen, in the chapter of ‘Kitab al-Salat’ (Book of Salah) in the section ‘To follow a Rafidhi in Salat, is it right or wrong’?

22. It is stated in Fateh al-Qadeer, Sharah “Hidaya” and Hashiyyah on “Tabi’een al-Salamah” that:

a. Fateh al-Qadeer, Sharah (a commentary) on the most renowned and reliable Fiqh book “Hidaya”, Printed in Egypt, Vol 1, Page 248

b. Hashiyyah (a commentary) on the Fiqh book “Tabi’een al-Salamah”, by Allama Ahmad as-Salabi, Printed in Egypt, Vol 1, Page 135

23. It is also written in the following Fiqh books “Bada’eh”, “Bazaziyyah”, “Asabah”, “Fan al-Sa’ani”, “al-Haf al-Abrar wal-Basair”, “Fatawa Qurwiyyah” and “Waqiat al-Muftiyyin”, and all these books have quoted references from another most authentic and renowned Fiqh book “Fatawa Khulasa”, that:

a. Bada’eh, Vol 3, Page 264

b. Bazaziyyah, Vol 3, Page 319

c. Asabah - Printed in Egypt, Page 187

d. Fatawa Qurwiyyah - Printed in Egypt, Vol 1, Page 25

e. Waqiat al-Muftiyyin - Printed in Egypt, Page 13

24. It is mentioned in another authentic and most renowned Fiqh book “Majma al-Anhar”, Sharah (a commentary) on the book “Multaqi al-Abhar”, that:

25. Sayyiduna Meer Abdul Wahid Hussayni Zaidi Wasti Bilgraami has written in his ‘Sabaa Sanabil Sharif’:

There is an Ijma' of the Ahl al-Sunnah wa al-Jama’ah on the fact that Sayyiduna Abu Bak Al-Siddiq is the most superior amongst the companions of our beloved Prophet (Peace be upon Him and Allah is pleased with them all). After him comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali Ridwanullahi Ta'ala Alaihim Ajma'een.They all were pious worshippers and steadfast on Truth and sided with Truth and we love all of them.

He, who believes that Sayyiduna Ali or any other companion is more superior above Sayyiduna Abu Bakr, is misguided from the Ahl al-Sunnah wa al-Jama'ah. The true Love for Sayyiduna Ali Radi Allahu Ta'ala Anhu will only and only be valid and beneficial when his teachings, Aqida and Iman is also followed. The Ahl al-Bayt should themselves talk more often about the tafhdil of Sayyiduna Abu Bakr as-Siddiq Radi Allahu Ta'ala Anhu as this is mass-narrated from Sayyiduna Ali Karram Allahu Wajh al-Kareem himslef, and a sunnah of his.

--

And Allah Most high alone gives guidance!!

• Two and a half dirham from a hundred is the Zakah (poor tax) belonging to the poor amongst the people of the World while the Zakah of the Siddiques is to give their entire wealth to charity.
• Extend your charity with humbleness towards the poor for to give charity happily is a sign of acceptance.
• Wealth cannot be gained by simply wishing for it, nor is youth gained by dyeing or coloring one’s hair, neither can one gain health without medication.
• Justice and fairness is good, nay it is better.
• It is necessary to ask forgiveness for one’s sins, nay it is absolutely necessary.
• Do not bury me in new clothes. The rights of the living and needy is greater upon it.
• Keep your mouths closed from complaints and vulgarity. By keeping your mouths closed one obtains solitude.
• Strange are the passing of time yet stranger are the conditions of wanton carelessness (i.e. In remembrance of the Supreme Creator SubHanuhu wa Ta'ala)
• Adopt abstention, for abstention is profitable and do good deeds, for good deeds are highly accepted in the court of Allah SubHanuhu wa Ta'ala.
• Weep for the days gone by in which you have but earned little rewards.
• Weeping is for the day in which you have wasted without any good deeds being done.
• There is no trouble in patience and there is no benefit in complaining.
• Do not kill any woman, children or cripple.
• Do not cut down a fruit bearing tree.
• Do not be lavish or miserly.
• Striving against the enemies (Kuffar) is regarded as a small striving while striving against one’s (Nafs) desires is regarded as a great striving (Jihad al-Akbar).
• Fear of Allah SubHanuhu wa Ta'ala is likened to knowledge while being oblivious of your Creator SubHanuhu wa Ta'ala is likened to ignorance.
• Ikhlas (good conduct) is: when one does not require reward in exchange for a good deed.
• Whosoever gets involved in the work of Allah SubHanuhu wa Ta'ala then Allah SubHanuhu wa Ta'ala gets involved in his work.
• Man is weak, yet it is astonishing that he is insistent in disobeying the commands of the Almighty Allah SubHanuhu wa Ta'ala.
• He should know that his heart is empty of Faith (Iman) when good advice has no avail upon him.
• Worship and prayer is a career, It’s business premises is the creation, The fear of Allah SubHanuhu wa Ta'ala is it’s wealth and it’s profits is Paradise.
• It is difficult to be patient but to waste the rewards for patience is worse.
• Strange are the passing of time yet stranger is the fact when one does not notice this.

• Life comes to pass yet Death is very much closer.
• To seek forgiveness in old age is good but to seek it when young is better.
• To forgive the rich is good but to forgive the poor is better.
• Sin committed by a young person is bad but an old person committing sin is worse.
• Being an accomplice by ignorance is bad, knowingly being an accomplice is worse.
• Laziness in worship by the general public is bad, but a knowledgeable person or a seeker of knowledge showing laziness is worse.
• The pride of the rich is bad but the pride of the person in need is worse.
• Humility shown by the poor is good but humility shown by the rich is better.
• Sajdah of Sahw (Prostration if a mistake is made in Salah) completes Salah if a minor mistake is made. Sadqah-e-Fitr completes one’s Fast, Fidya completes one’s Hajj and Jihad completes one’s Iman (Faith).
• Those that do not have the strength to cry then they should show mercy upon that person who cries.
• Stop complaining and you would be blessed with a good life.
• Cry on that day when you realize that life has passed you by and you have not done any good deeds.
• Nobody wishes for death except that person who has complete confidence on his good deeds.
• It is compulsory for the one questioned to answer and to give an excellent reply shows superb ethics and morals.
• There is a perception as to the rewards for every virtue except patience, for patience is that virtue whose reward is unknown (Infinite).
• A thankful person is very close to safety.
• True generosity is to remove the burdens of Creation and place it upon one’s own shoulders.
• Good manner is not to ask for rewards in exchange for good deeds. Leave the World for the Hereafter and leave the Hereafter to Allah SubHanuhu wa Ta'ala Most High.
• You are busy pursuing the comforts and luxuries to make your life comfortable in this World while the World is in earnest preparation to expel you from her.
• It does not benefit the tongue to speak of the losses incurred upon a person’s Worldly investments.
• No person with knowledge has ever claimed godhead by comparison to those with immense wealth.
• Whenever one goes to offer his condolences to the bereaving family then one should say – Adopt patience for there is no calamity in it and do not cry for there is no benefit in it. Remember the Messenger of Allah r and the great loss sustained through his departure from this World and your misfortune shall seem small in comparison.
• The redness of gold and the “pallor of saffron” has destroyed women. (p.s.: Take heed “redness of gold” and “pallor of saffron” are used figuratively and could stand for rich make-up and to laugh instinctively)
• Those people, who demised at the beginning of the early days of Islam, are very fortunate.

• If only I was a strand of hair on a Mu'min’s (believer) chest.
• Oh! People! Be modest in the presence of Allah SubHanuhu wa Ta'ala. Thereafter in your actions or deeds think of the omnipotence of Allah SubHanuhu wa Ta'ala then continue with fear and modesty. I swear by Allah SubHanuhu wa Ta'ala that whenever I present myself in front of him with any need or desire, I bow my head in modesty.
• When speaking then talk precisely. That speech is only beneficial which could be listened to with ease. Long speeches tend to bore people who then lose an element of the subject matter.
• Knowledge is the legacy of the Prophets Alaihim as-Salam while wealth is the legacy of the Kuf’far, the likes of which are Fir’oun and Qaroon etc.
• The life of a dead heart is knowledge. The life of knowledge is the search of it.
• Rising early in the morning surpasses the beauty of the rooster thus becoming a reason for repentance/forgiveness.
• Those 'Ulama are the enemies of Allah SubHanuhu wa Ta'ala who seek only the rich while those wealthy are the friends of Allah SubHanuhu wa Ta'ala who seek the 'Ulama.
• Always hold the tip of your tongue and say, you have entrapped me in many places.
• When the camel’s bridle falls then one gets down and picks it up. The question never arises to ask somebody else to do it. (p.s. endeavour to do things on your own without relying on others to do it for you)
• When a servant of Allah SubHanuhu wa Ta'ala marvels at the beauty of this material World then Allah SubHanuhu wa Ta'ala becomes his enemy until he isolates himself from that beauty.
• Alas! If only I were a tree so that I could be chopped down and eaten. (The reason for such an extreme is the status of fear and sorrow overpowering it)
• The heart is the acceptor of advice, Remember! Keep no one more beloved or closer than death.
• Those people are not preferred who relinquish the Hereafter for the World but inclination is towards those who give preference to both the World and the Hereafter.
• Make amends for your wrong doings with zeal and replace your bad deeds with good deeds.
• That amount of knowledge which creates fear of Allah SubHanuhu wa Ta'ala Almighty is only necessary for a believer (Mo'min).
• After journey and shortages a person fears provisions.
• The foundation for all a persons troubles is his speech.
• A believers fear and hope when weighed would be equal.
• When an honourable person obtains knowledge it humbles him and when a legislator obtains knowledge he becomes proud.
• It is better to be alone than to sit in bad company while it is better to keep and be in good company than be alone.
• A seeker of knowledge shows excesses in age while a seeker of the World show a high handedness in knowledge.
• Hadrat Junayd Radi Allahu Anhu says that among the sayings of the Companion of the Holy Prophet regarding Tawheed (oneness of Allah SubHanuhu wa Ta'ala) the saying of Sayyiduna Abu Bakr al-Siddique Siddiq Radi Allahu Ta'ala Anhu is the most excellent and he said this: There is no other road created besides submission/humility and helplessness for the creation and Allah SubHanuhu wa Ta'ala is most high, most pure.
• If any good deeds, for whatsoever reason is unaccomplished, then endeavour to accomplish it and if a good deed is accomplished then make an effort to accomplish more.
• When good advice does not affect a change in ones ways then know this that, ones heart is empty from Iman (Faith).
• The strength of knowledge when it surpasses the boundaries gives birth to deceit and cunningness and when it is deficient or worthless then it gives birth to stupidity and gullibility.

The Blessed Saliva of Rasoolullah (Sallallahu Alaihi Wasallam) was a remedy for the injured, a

cure for the sick, and an antidote against poison. Regarding the saliva of ordinary people like you

and I, it is mentioned that if one spits anywhere or on anything, then it is unhygienic and carries

germs and bacteria. It is for this reason that one may even see a sign which says “Do not spit hear.

It is unhealthy.” However the Lu’aab-e-Dahan (Blessed Saliva) of Rasoolullah (Sallallahu Alaihi

Wasallam) is not unclean nor does it cause illness, but is in fact the cure to illnesses. Through it,

severe illnesses are completely cured just as it has been mentioned in the Ahadith.

Hazrat Sahl bin Sa'ad (Radiallahu Ta’ala Anh) states that on the day of Khaibar the Holy Prophet

(Sallallahu Alaihi Wasallam) said, “Tomorrow I shall give the flag in the hand of such a person in

whose hand Almighty Allah will give success and victory, and he loves Almighty Allah and His

Prophet (Sallallahu Alaihi Wasallam).” The following morning all the Sahaabah (Alaihimur

Ridwan) presented themselves in the court of Rasoolullah (Sallallahu Alaihi Wasallam) and each

one wished that the flag would be given to him but Rasoolullah (Sallallahu Alaihi Wasallam) said,

“Where is Ali ibn Abi Talib (Radiallahu Ta’ala Anh)?” The Sahaabah-e-Kiraam said, “His eyes are

hurting (he had an eye infection).” Rasoolullah (Sallallahu Alaihi Wasallam) then sent someone to

call him. When he arrived, Rasoolullah (Sallallahu Alaihi Wasallam) put his blessed saliva into his

eyes and Hazrat Ali (Radiallahu Ta’ala Anh) became well and he felt as if there never was any

pain in his eyes. [Mishkaat Shareef; Mawaahibul Laduniya]

Sahaabi-e-Rasool Hazrat Aqeeli bin Habeeb (Radiallahu Ta’ala Anh) says that his father’s both

eyes became completely white and he could not see at all. He says, “Rasoolullah (Sallallahu Alaihi

Wasallam) placed his blessed saliva into both his eyes and he began to see and I have seen that

even at the age of eighty he used to thread a needle (without any effort).”

[shifa Shareef; Mawaahibul Laduniya; Madaarijun Nubuwwah]

It has been quoted by Hazrat Shaikh Abdul Haq Muhaddith Dehlwi (Radiallahu Ta’ala Anh) that

once Rasoolullah (Sallallahu Alaihi Wasallam) gargled into a well, due to which the entire well

became fragrant like kasturi and musk. [Mawaahibul Laduniya; Madaarijun Nubuwwah]

The water from the well at the house of the distinguished Sahaabi Hazrat Anas (Radiallahu Ta’ala

Anh) was very bitter. The Holy Prophet (Sallallahu Alaihi Wasallam) put his blessed saliva into

this well and the water became so sweet that there was no water in the entire Madinah Shareef

that was sweeter than that. [Madaarijun Nubuwwah; Zarqaani; Anwaarul Muhammadiya]

That is why A’la Hazrat Imam Ahle Sunnat Imam Ahmad Raza Khan (Radiallahu Ta’ala Anh)

states in his famous Salaam:

Jis se Khari Kuwe Sheera-e Jaan Bane, Us Zulaale Halaawat Pe Laakho Salaam

Hundreds of thousands of Salaams upon the sweetness of that blessed saliva, which caused saline

wells to become sweet like syrup

Hazrat Bishr bin Aqraba (Radiallahu Ta’ala Anh) says, “My father was made Shaheed during

Ghazwa-e-Uhud and I went to the court of Rasoolullah (Sallallahu Alaihi Wasallam) crying.

Rasoolullah (Sallallahu Alaihi Wasallam) said, “Why are you crying? Do you not like that I may

become your father and Hazrat Fatima Zahra (Radiallahu Ta’ala Anha) becomes your mother?”

Rasoolullah (Sallallahu Alaihi Wasallam) then ran his blessed hands over my head. The area on

which his hand passed over always remained black and the rest turned white.” He further says, “I

used to stammer when I spoke. He (Sallallahu Alaihi Wasallam) placed his blessed saliva (in my

mouth) and the stammering stopped.” [Khasaa’is-ul-Kubra]

In another Hadith, it is mentioned that in the Cave of Thoor Hazrat Abu Bakr Siddiq (Radiallahu

Ta’ala Anh) entered first and then tore his clothes and covered all the holes in the cave. One hole

was still open, so he covered it with his toe. He then requested Rasoolullah (Sallallahu Alaihi

Wasallam) to enter. The Holy Prophet (Sallallahu Alaihi Wasallam) entered and rested on his lap.

There was a snake in the cave which desired to see Rasoolullah (Sallallahu Alaihi Wasallam). It

rubbed its head against the feet of Hazrat Abu Bakr Siddiq (Radiallahu Ta’ala Anh), but he did not

move his foot, thinking that it would disturb the rest of Rasoolullah (Sallallahu Alaihi Wasallam).

Eventually the snake bit him on his toe. But the deep love that he possessed for Rasoolullah

(Sallallahu Alaihi Wasallam) did not allow Hazrat Abu Bakr Siddiq (Radiallahu Ta’ala Anh) to

disturb the rest of Rasoolullah (Sallallahu Alaihi Wasallam). When the pain became unbearable,

then only, did tears drop from his eyes, causing a few drops to fall upon the Mubarak face of

Rasoolullah (Sallallahu Alaihi Wasallam). Rasoolullah (Sallallahu Alaihi Wasallam) then awoke

and Siddiq-e-Akbar (Radiallahu Ta’ala Anh) explained to him what had happened. Rasoolullah

(Sallallahu Alaihi Wasallam) applied his blessed saliva on the wound and this provided comfort to

Hazrat Abu Bakr (Radiallahu Ta’ala Anh) and removed the pain and the venom. [Zarqaani;

Tafseer Roohul Bayaan; Bahaar-e-Shariat]

Hazrat Rifa’a bin Raafi (Radiallahu Ta’ala Anh) was injured by an arrow during the Battle of Badr,

whereby his eye was seriously injured causing it to fall out of the eye socket. Rasoolullah

(Sallallahu Alaihi Wasallam) applied his blessed saliva on the eye and then replaced it into the

socket, restoring his eye as well as his eyesight. [Khazaa’in-ul-Irfaan]

It is narrated by Hazrat Abu Ubaid Nakhwi (Radiallahu Ta’ala Anh) that Hazrat Aamir bin Kareez

(Radiallahu Ta’ala Anh) took his five year old son Abdullah and went in the court of Rasoolullah

(Sallallahu Alaihi Wasallam). Rasoolullah (Sallallahu Alaihi Wasallam) took his blessed saliva and

put it in the mouth of the child and because of this he received such a miracle that whichever

stone he would blow on water would come out from it. [baihaqi ]

Imam Baihaqi (Radiallahu Ta’ala Anh) narrates that on the day of Ashura (10th Muharram)

Rasoolullah (Sallallahu Alaihi Wasallam) would gather all children who were at the age of being

breast-fed and place his saliva in their mouths, ordering their mothers not to feed them milk until

the night. This saliva used to be sufficient for the children, who experienced no thirst or hunger

during the entire day. [Zarqaani; Khasaa’is-ul-Kubra]

Once, a foulmouthed woman came to Rasoolullah (Sallallahu Alaihi Wasallam) whilst he was

eating and said, “Are you going to give me something?” Rasoolullah (Sallallahu Alaihi Wasallam)

took some food from his plate and offered her but she said, “I don’t want this, I want it from

inside your mouth.” Consequently Rasoolullah (Sallallahu Alaihi Wasallam) gave her from his

mouth. She put it in her mouth and swallowed it. After that no one heard this woman speak

impolitely ever again. [Tibraani; Khasaa’is-ul-Kubra]

May Allah Ta’ala through the Sadqa of the Lu’aab-e-Dahan of His Beloved Rasool (Sallallahu

Alaihi Wasallam), grant us sweetness in our character as well, Ameen.

Da'eef (Weak) is a type of Hadith that has a narrator who either doesn't have a strong memory or isn't virtuous. Weak (Daeef) Hadith is only reliable in excellence, not in rulings (permissibility or prohibition will not be proven for it. Yes, good deeds or the prominence of an individual can be).

The result of this is that a weak Hadith is not a lie, false or fabricated (contrary to the propaganda of Ghair-Muqallids). The Muhadditheen have kept its rank less than Sahih and Hasan merely for caution.

If a weak Hadith becomes a Hasan Hadith for some reason, it also becomes completely credible, with both excellence and rulings able to be proven from it.

A weak narration sometimes becomes Hasan in the following situations:

1. If it is reported by two or more chains of narration, even if all are weak. In other words, if a Hadith is reported through a few weak narrations, it becomes Hasan. [Mirqaat, Mauzuaat-e-Kabeer, Shaami, Introduction to Mishkaat by Shaikh Abdul-Haqq Radi ALLAHu Ta'ala Anho Risaala Usool-e-Hadith by Imam Jurjaani Radi ALLAHu Ta'ala Anho]

2. The practice of true Ulama also causes a weak Hadith to become Hasan. Thus, if the Learned Ulama-e-Deen begin to bring practice on a weak Hadith, it doesn't remain so, but becomes Hasan. It was for is reason that Imam Tirrnidhi Radi ALLAHu Ta'ala Anho once said, As this Hadith is Ghareeb or weak (Daeef), but the learned practice It."

This saying of Imam Tirmidhi Radi ALLAHu Ta'ala Anho doesn't mean that this Hadith is weak and unworthy of practice and that the Ulama of Islam have practiced on it out of stupidity or have become astray. No. It means that the Hadith is weak in regards to its narrators, but through the practice of Ulama, it has been strengthened.

3. Through the experience of the Ulama and inspiration (Kashf) of the Friends of Allah SubHanuhu wa Ta'ala (Auliya), a weak Hadith can become strong. Shaikh Muhayuddin Ibn Arabi Radi ALLAHu Ta'ala Anho knew of a Hadith,

'The person who recites the Kalima Tayyiba 70,000 times attains forgiveness."

Once, a young map said to him,

"I see my deceased mother in Jahannam."

At that point, Shaikh Ibn Arabi had already recited the Kaliina Tayyiba 70,000 times, so (in his heart) he passed on the recital of the Kalima Sharif to that young man's mother. The man smiled and said,

"I now see my mother in Jannat."

Shaikh Ibn Arabi Radi ALLAHu Ta'ala Anho later said,

"I understood this Hadith's correctness (Sehat) through the inspiration (Kashf) of this Wali." (Sahih-ul­Bihaari)

4. Qaasim Nanautwi has recorded this incident regarding Hadrat Junaid Baghdadi Radi ALLAHu Ta'ala Anho in his book, Tahzeer-un-Naas.

5. The weakness of the chains of narration (Isnaad) doesn't necessitate the text of the Hadith to also be weak. Thus, it is possible for a single Hadith to be weak in one chain, Hasan in a second and Sahih in a third. This is why Imam Tirmidhi Radi ALLAHu Ta'ala Anho once said regarding a single Hadith, "This Hadith is Hasan, Sahih and Ghareeb as well"

This saying of the Imam can only mean that this Hadith is reported through a few chains: Hasan in the first, Sahih in the second and Ghareeb in the third.

6. Also, the weakness doesn't negatively affect the Muhaddith or Mujtahid of former times. Therefore, if Imam Bukhari Radi ALLAHu Ta'ala Anho or Imam Tirmidhi Radi ALLAHu Ta'ala Anho attained a Hadith as weak (Daeef) due to a weak narrator being included in it, it is possible for Imam Abu Hanifa Radi ALLAHu Ta'ala Anho to have attained that same Hadith while it had a Sahih chain of narrators (i.e. in his time, that weak narrator was not a part of the chain of Hadith). Thus, it wouldn't be easy for a Wahabi to prove that a Hadith was attained by Imam Abu Hanifa Radi ALLAHu Ta'ala Anho as weak.

As a result, our Sunni Ulama should bear this in mind. When any Wahabi calls a Hadith "weak", stop him, request its reason of weakness and then clarify whether this was before or after Imam Abu Hanifa's Radi ALLAHu Ta'ala Anho time. Insha-Allah, this will silence them. Imam Abu Hanifa's Radi ALLAHu Ta'ala Anho time is extremely close to the Holy Prophet Sallallaho Alaihi wa Sallam's. At that time, very few Ahadith were weak. Imam Sahib was even a Taba'ee (one who has met at least one Companion of Rasoolullah Sallallaho Alaihi wa Sallam).

7. Jarah-e-Mubham (ambiguous impugnment) is not worthy of acceptance. In other words, the mere statement of one who contests a Hadith, especially Ibn Jauzi, etc. (saying "This Hadith is weak" or "That narrator is weak") is not credible unless they explain the reason of the Hadith's weakness or narrator's defect, because Imams differ in the reasons of weakness. Some deem something to be a defect while others do not. Tadlees, lrsaal, immaturity, being busy in Fiqh, etc. have been accepted as defects for a narrator. However, according to the Hanafi muzhab, none of these reasons qualify. [Noor al-Anwaar. Discussion on Ta'an ala al-Hadith]

8. When there is a clash between impingement (Jarh) and placing in order (Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhaddith (Commentator on Hadith) has called a certain narrator weak while another has called him strong (in a case where his transgression is seen in some events yet he is still labeled by some as pious and virtuous), he will be accepted as pious and his narration will not be considered weak, because piety is the original state ofa Mu'min.

9. It should be remembered that if a Hadith is not sound (Sahih), it doesn't mean it's weak. Thus, if a Muhaddith says about a certain Hadith, "It's not Sahih", it doesn't necessarily mean that the Hadith is considered weak (there is a possibility of it being classified as Hasan). There are several categories of Hadith between sound and weak (Sahih & Daeef).

10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sita (Six Famous Books of Hadith).

The latter's namesake doesn't mean that all the Ahadith in these books are Sahih whilst every narration in other books aren't.

Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the Prophet, not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy Prophet Sallallaho Alaihi wa Sallam is found, it is a treasure for us irrespective of whether it is in Bukhari Sharif or not.

It's really surprising that Ghair-Muqallids label the Taqleed of Imam Abu Hanifa Radi ALLAHu Ta'ala Anho and other Imams as polytheism (shirk) yet blindly bring Imaan on Bukhari and Muslim as if they were making Taqleed of these books.

11. The accepting of a Hadith without any query by a Faqih Aalim is proof of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak Hadith, it becomes strong. Imam Waliuddin Tabrezi Radi ALLAHu Ta'ala Anho the compiler of Mishkaat, states, "When I ascribe the Hadith to these Commentators of Hadith (Muhadditheen), it is as if I have attributed it to the Holy Prophet Sallallaho Alaihi wa Sallam himself." (Introduction to Mishkaat)

From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa Radi ALLAHu Ta'ala Anho has used as proof can be weak because the Ummah acts upon them and the Ulama and Fuqahaa have also accepted them. Every Hadith has been reported by several chains of narration.

12. If a conflict between the Hadith and Quran is seen the Hadith should be interpreted and given a meaning that causes conformity between the two and the clash to be lifted. Similarly, if the Ahadith are seemingly conflicting, it is necessary to give a meaning to them so that the conflict is erased and practice can be made on all. Examples of this follow,

AllahSubHanuhu wa Ta'ala states, "Read the amount of the Quran which is easy in namaaz," However, a Hadith states, "The Salaah of he who doesn't read Surah Fatiha in it is not done."

Visibly, the Hadith contradicts the ayat. For this reason, the Hadith's meaning is taken that without reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is absolutely Fardh in namaaz and reciting Surah Fatiha is Waajib. The conflict is lifted and both the Quran and Hadith have now been acted upon.

The above Hadith also seems to go against the following ayat, "When the Quran is recited, listen to it attentively and remain silent." [surah Aaraal, Verse 204]

Here, the Quran orders complete silence, while the muqtadi (person following the Imam in namaaz) is told to recite Surah Fatiha. Thus, we shall have to conclude that the Quran's command is absolute while the order of the Hadith concerns someone reading namaaz alone or is addressing the Imam who is leading the Salaah. The recitation of the Imam is sufficient for the muqtadi. This principle is very important.

Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself and there is no way of conformity occurring, the Quranic ayat or superior Hadith will be given preference and the Hadith will be regarded as unacceptable for practice (being termed as either inapplicable (mansookh) or only for the uniqueness of the Holy Prophet Sallallaho Alaihi wa Sallam). There are examples of this.

13. A Hadith being proven to have weak narration is Qiyaamat for Ghair Muqallids because the basis of their muzhab is these narrations alone. If a narration becomes weak, their ruling is revoked. However, this does not affect Hanafis, etc. because our proofs are not these narrations but only the verdict of the Imam (the Hadith corroborates his verdict). Yes, the proof of the Imam is Quran and Hadith, but when Imam Abu Hanifa Radi ALLAHu Ta'ala Anho attained the Ahadith he issued verdicts from. They were all sound (i.e. their chains of narration were not those which are found in Bukhari and Muslim today).

Likewise, if the police throw a criminal in jail, their proof is the judgement of the judge, not the articles of the government's law. The articles are the proof of the judge or ruler. This is important to remember. Taqleed (i.e. following the Four Imams) is Allah’s SubHanuhu wa Ta'ala mercy and Ghair­Muqallids (i.e. those who reject it) are His punishment.

Almighty Allah SubHanuhu wa Ta'ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!

In the nomenclature of the majority of the Hadith specialists, a Hadith means:

It is the reported speech of the Messenger of Allah, whether this is: (a) explicit (sarih) or ( implicit (hukmi). It is also the action of the Messenger of Allah, also split into the two categories, and also what someone did or said in front of the Messenger of Allah, but the Messenger of Allah did not condemn that action or what was said, but, in fact remained silent and established it through his action. This is also split into two categories, as mentioned above.

Sarih means that a companion of the Messenger of Allah clearly states that, “I heard the Messenger of Allah state that…” / “I saw the Messenger of Allah doing…” / “such and such a person or a person did such and such a thing or said such and such a thing, but the Messenger of Allah never disapproved of that” ; or a companion or their successor(s) or anyone reports, stating explicitly that: “the Messenger of Allah has said that…” or states that: “It has been transmitted from the Messenger of Allah that he said …”

Hukmi means that any companion who does not transmit anything from the earlier books (such as from the People of the Book) informs of anything in which there is no room for ijtihad – exercising personal judgement. For example, the companion informs us about events about the Prophets; or informs about events that shall happen in the future such as battles, wars and the trials and tribulations that shall inflict the Ummah; informing about the fright of the Day of Judgement; or inform about a specific reward or punishment for an action, as a companion cannot inform about these things without having heard it from the Messenger of Allah. Hukmi also means that a companion does something in which there is no room for ijtihad; they must have seen the Messenger of Allah do it, thus, following the Messenger of Allah the companions have done it. Moreover, a companion states that, “In the blessed era of the Messenger of Allah, people used to do such and such..” this is also Hukmi as it is quite apparent that the Messenger of Allah must have known about their action, as revelation still continued. If that action was impermissible, then the Messenger of Allah must certainly have been informed about it through revelation, and thence, prohibited the companion(s) from doing so.

Hadith can also be defined as to include the reported speech, action or taqreer (tacit approval - what was said or done in front of a companion, and the latter did not condemn it). A companion is such a noble personality, who was blessed with being in the company of the Messenger of Allah, while the companion is in the state of Iman, and also passed away in that state (of Iman).

Hadith also means the reported speech, action or taqreer of the successors to the companions of the Messenger of Allah – the Tabi’un. A successor (Tabi’i) is such a noble personality, who was blessed with being in the company of a companion of the Messenger of Allah, in the state of Iman, and also passed away in the state of Iman.

After knowing the above definitions as mentioned by Hadrat Shaikh ‘Abd al-Haq “Muhaddith-e-Dehlwi”, Hadith can be categorised into three types:

1. The chain explicitly or implicitly goes to the Messenger of Allah. This is called marfu’ – ‘the raised-chain’.

2. The chain explicitly or implicitly goes to a Companion. This is called mawquf – the ‘halted-chain’.

3. The chain explicitly or implicitly goes to a Successor. This is called maqtu’ – the ‘broken-chain’.

From the point of view of authenticity (proof of genuineness or otherwise) there are many kinds of aHadith, but we shall confine ourselves to mention and examine only three kinds of aHadith which are common among the masses, namely

(1) Hadith-e-Sahih or Accurate

(2) Hadith-e-Hasan or good and reliable and

(3) Hadith-e-Daeef or weak and of doubtful origin.

SAHIH is that which contains these four qualities

(a) The authenticity of which is assured by the contiuance of the chain of Reporters or Narrators (Ravis) is unbroken or uninterrupted from the Holy Prophet (Peace and Blessings be upon Him) to the Compiler or Last Reporter (Ravi). This means that there should be no gap in the chain of reporters, one connected with the following or next reporter till the last reporter.

( Each reporter or narrator of the Hadith must be a person of righteous moral excellence in all his sayings and deeds in all walks of life. No transgressor (Fasiq) or one whose autecedents or past career is hidden and unknown cannot be accepted as an authentic or qualified Ravi or Reporter of the Hadith

© All the reporters must possess healthy retentive memory, without becoming weak on account of illness or senility

(d) The Hadith reported by him must not be rare or of an uncommon or peculiar nature. It must bear the mark of common or natural occurrence or in other words it must not be against well known Hadith called Hadith-e-Mash'hoorah.

HASAN: By this kind of Hadith is meant that its Narrator or reporter may ot possess the qualities required of a Ravi of Sahih Hadith; his righteousness (Taqva) or memory not be of the execllent level or which has been imparied on account of sickness, senility or some accident.

DAEEF: The Narrator of such a Hadith is not righteous or whose memory is not strong and healthy and reliable.

It does not need us to explain that the first and foremost primary source of the Sacred Law (Shari’ah) is the Holy Qur’an – the Book of Allah. It is through the clear and explicit commands and teachings of the Holy Qur’an that we are obliged to follow the Messenger of Allah. This is because, without the Messenger of Allah it is merely impossible for anyone to understand the Qur’an; its explanations and meanings, and it is also impossible to learn the detailed rulings of each and every obligation in Islam.

Therefore, the Ahadith of the Messenger of Allah certainly form the second source for the Sacred Islamic Law - the Shari’ah, as these are the one and only means of gaining information as regards the Messenger of Allah; his commands; his sayings; his actions; his explanations and commentaries on the verses of the Holy Qur’an, all of which are necessary for us to know in order for us to understand the Holy Qur’an.

Now, we quote a few of the many verses from the Holy Qur’an, in which on innumerable occasions we have been commanded to follow in the footsteps of the Messenger of Allah. Thus, making it obligatory upon us to follow his teachings.

I. “O believers! Obey Allah and His Messenger and turn not away from him after hearing him…” [surah:8 – al-Anfal, Verse:20]

II. “And obey Allah and His Messenger and dispute not with one another, otherwise you will show timidity…” [surah:8 – al-Anfal, Verse:46]

III. “And We did not send any Messenger but that he should be obeyed by Allah’s will.” [surah:4 – al-Nisa’, Verse:64]

IV. “O beloved! Say, ‘O people! If you love Allah, then follow me; Allah will love you…” [surah:3 – Al-e-Imran, Verse:31]

V. “then, O beloved! By your Lord, they shall not be Muslims until they make you judge in all disputes among themselves…” [surah:4 – al-Nisa, Verse:65]

VI. “O believers! Obey Allah and obey the Messenger, and those who have power of command amongst you, then again if there may arise any difference amongst you, refer it to Allah and His Messenger…” [surah:4 – al-Nisa’, Verse:59]

VII. “O you who believe! Obey Allah and obey the Messenger, and let not your deeds go waste.” [surah:47, Muhammad, Verse:33]

VIII. “He who obeys the Messenger, then verily he has obeyed Allah…”[surah:4 – al-Nisa’, Verse:80]

IX. “O beloved! Say: ‘Obey Allah and the Messenger.’ then, if they turn away, surely Allah loves not the infidels.” [surah:3 – Al-e-Imran, Verse:32]

X. “And what the Messenger gives you, take it and what he forbids you, and abstain from it…” [surah:59 – al-Hashr, Verse:7]

XI. “Surely you have an excellent example for your guidance in (the life of) the Messenger of Allah…” [surah:33 – al-Ahzab, Verse:21]

It has been clearly established and proven from the above-quoted verses from the Holy Qur’an that it is incumbent upon each and every Muslim to follow the Messenger of Allah, and his teachings.

Therefore, all of the law and orders enforced by the Messenger of Allah are incumbent upon us to follow in the same way, as it is obligatory upon us to follow every Divine command that is transmitted to us by the Holy Qur’an, as the command of the Messenger of Allah is indirectly the command of Allah the Most Exalted.

After having understood all of what has just been explained, we should contemplate and ponder carefully upon a question that is posed: “Is this command of following the Messenger of Allah as reiterated by many verses of the Holy Qur’an (as mentioned above) only related to when the Messenger of Allah was physically alive in this mundane world, or does this apply till the Day of Judgement?”

If – Allah forbid! – this Divine command was specified only to the physical life of the Messenger of Allah, then this would quite simply, in other words, mean that acting upon the Qur’an, following the teachings of Islam is also limited and specified to the blessed era of the Messenger of Allah. This is because to follow the teachings and sayings of the Messenger of Allah were made incumbent upon every single Muslim, only for the fact that without this, it is impossible for anyone to follow the teachings of Islam and the Qur’an. Thus, when it has been commanded to follow Islam, Qur’an and its teachings till the Day of Judgement, then it has been proven that to follow the Messenger of Allah and showing obedience to him is also a command that shall not cease till the Day of Judgement.

When it has been clearly understood that to follow Islam and the Qur’an is till the Day of Resurrection, and that it is impossible for anyone to have knowledge and thus act upon the laws and rulings of Islam and the Holy Qur’an without following and imitating the Messenger of Allah, then another fundamental question arises: According to rational thinking, the language, the common law and the Sacred Islamic Law it is always the commands and orders that are followed. Thus, where are those commands and orders enforced by the Messenger of Allah, whose obedience, imitation and following the Qur’an has made obligatory upon us? This is because the demand to follow without having any laws, commands and orders (to follow them) is merely against logic and the Sacred Law itself!

Therefore, when even today the Qur’an demands us to follow, imitate and obey the Messenger of Allah, it is necessary that the laws, orders and commands of the Messenger of Allah are present before us (so that we can ‘follow’). It is apparent that the laws and commands of the Messenger of Allah are not those that have been given by Allah in His Book – the Qur’an, as it is quite sufficient as an obligation upon us to follow these Divine commands. So, we must believe after having stated all of this, that the laws and orders of the Messenger of Allah, whose following and obeying has been made obligatory upon as, are separate to those Divine commands that are mentioned in the Holy Qur’an.

After this introduction, we need not say that the collection of the commands, laws, sayings, actions, explanations to the Qur’anic verses and Sacred laws that have been transmitted to us from the Messenger of Allah are called “Ahadith”.

From this we understand the importance of Ahadith, and its status in Islam. No one would deny its importance, only such a foolish person who denies obedience to the Messenger of Allah – Allah forbid!

Before we touch upon the merits and virtues of the science of Hadith and what relates to it, it is necessary to explain why the Ahadith were compiled from the blessed era of the Companions till this date and how was the process of compilation?

A very brief insight into this is that the blessed era of the Messenger of Allah was the time when the verses of the Holy Qur’an were being revealed. because the most important task in this era was the collection of these verses and preserving this Divine trust, this was why the Messenger of Allah emphasised over and over again that the Companions compile and write only the verses of the Holy Qur’an – nothing else. This was so that no confusion be made if anything besides the Holy Qur’an would also be recorded.

However, permission was given to memorise, record, preserve and then transmit the Ahadith by tongue. Imam Muslim narrates from Hadrat Abu Sa’id al-Khudri, who reports that the Messenger of Allah has stated, “No one should write my speech. Whosoever has written anything beside the Qur’an should eliminate it; and transmit my Ahadith verbally; there is no harm in doing so. Whosoever attributes a lie to me, then he should prepare for himself an abode in the fire of Hell.”

on top of this, there were some Companions – who had full certainty not to confuse the Verses of the Holy Qur’an from the reported speech of the Messenger of Allah – who wrote the Ahadith.

Imam al-Bukhari narrates on the authority of Hadrat Abu Hurairah who states, “There was none from among the Companions who narrated the most Ahadith except for Hadrat ‘Abdullah ibn ‘Amr (ibn al-‘As); as he used to record them by writing them down, and I did not do that.”

When all of the verses of the Holy Qur’an – some that were written on separate pieces of paper, some on leaves, some on slates, some on deer skin, some that were memorised in the hearts – were collected and compiled into one book form during the blessed era of Hadrat ‘Umar al-Faruq and Hadrat ‘Uthman; and all of the copies of the Holy Qur’an were distributed far and wide to many different countries, by which there was no concern for the verses of the Holy Qur’an being confused with the reported speech (Ahadith) of the Messenger of Allah, the process of collecting, compiling and writing the Ahadith began in the era of the Righteous Caliph ‘Umar ibn ‘Abd al-‘Aziz upon his suggestion.

The editor of Imam Jalal al-Din al-Suyuti’s commentary on the Alfiyyah states in the introduction that, “when Hadrat ‘Umar ibn ‘Abd al-‘Aziz was given the responsibility of being a Caliph in the year 99 A.H. he wrote to Hadrat Abu Bakr ibn Hazm – the Shaikh of the Imams Ma’mar, Laith, Awza’i, Malik, ibn Ishaq and Ibn Abi Dhi’b and also the vice of the Caliph in the Court of Justice of al-Madinah al-Munawwarah – to collect and compile all the Ahadith of the Messenger of Allah, as he feared (sacred) knowledge becoming extinct, and the demise of the possessors of this knowledge – the ‘Ulema.” [introduction to the Alfiyyah – Page 5]

Not only this, but in fact, Hadrat ‘Umar ibn ‘Abd al-‘Aziz wrote to all those far and wide to collect and compile any Hadith of the Messenger of Allah, they find. [Tarikh Isfahan – Abu Nu’aim]

Upon the motivation, encouragement, and relentless efforts of Hadrat ‘Umar ibn ‘Abd al-‘Aziz, the first book on the science of Hadith was compiled by Hadrat Abu Bakr ibn Hazm. Thereafter, innumerable books were written and compiled on different topics of this precious science of sacred knowledge, by many elite Shuyukh who came from many different places.

Among those who compiled and wrote books of Hadith at this very early age of its compilation were ibn Juraij in Makkah al-Mukarramah; ibn Ishaq and Imam Malik in al-Madinah al-Munawwarah; Rabi’ ibn Sabih, Sa’id ibn ‘Urwah and Hammad ibn Salimah in Basra; Imam Sufyan al-Thawri in Kufa; Imam al-Awza’i in Syro-Palestine; Hisham in Wasit; Jarir ibn ‘Abdullah in Rai, and ibn al-Mubarak in Khurasan. All of these men of great knowledge, were contemporary and of one category. Most of them were the students of Hadrat Abu Bakr ibn Hazm and Imam ibn Shihab al-Zuhri.

Afterwards, the Ahadith were spread far and wide due to the compilation and writing of books on Ahadith; laying down the foundation principles for accepting or rejecting a report; collecting background information of the narrators and their beliefs; writing books on the etiquettes and manners essential for a student pursuing this sacred knowledge of Hadith. All of these were compiled to form a sub-subject of Hadith – Usul-e-Hadith or the Principles of Hadith.

Ahadith were compiled using the rigorous of all criterions and rules to accept a report, until the Six Authentic Collections of Ahadith became accepted and popular. These are the Sahih of Imams Bukhari and Muslim, the Jami’ of Imam al-Tirmidhi, the Sunan of Imams Abu Dawud, Nasa’i and Ibn Majah.

We have shed some light upon Ahadith, its History of Compilation, and its status in Islam. Those true and sincere Muslims who love Islam and the Qur’an, and who recognise themselves as individuals of this Ummah, which is flourishing with its long-lasting heritage of over fourteen hundred years of an unbroken chain of transmission to our liege lord the Messenger of Allah, are not in need of any evidence to prove the veracity of Ahadith.

Yes, however, for those hypocrites who deny the reliability of Ahadith, yet name themselves People of the Qur’an, if I had much time, I would make it apparent like the certitude of the sun at midday with irrefutable proofs and evidences that their denial of the Ahadith is in reality the denial of the words of Allah. They are not doing this only to make way for themselves not to follow the Qur’an.

Their main argument is that the translation and meaning of the verses of the Holy Qur’an should be left to their own will; however they desire they extract the meanings of the Holy Qur’an, so that, even after altering the correct meaning and translation of the Qur’anic verses, they can falsely claim to be the followers of it.

We ask Allah the Most Exalted to protect the Muslim Ummah from the evil of the onslaughts of those who reject Ahadith, and that he gives them guidance to broaden the light of Ahadith to eliminate the darkness that prevails the Ummah today.

His choicest blessings and salutation be upon the best of His creation, our Master Muhammad, his progeny, upon his companions and all of his followers.

ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير

Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]

The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Peace be upon Him) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur'an to understand the real and true meaning of this verse.

Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:

اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس

It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitaries of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny). [saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215]

In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):

سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر

We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa'is al-Bayan, Dar al Kutb Ilmiyah (Berut - Lebenon), Vol 3, Page 126]

It is said in Rooh al-Bayan, about this verse:

وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف ... و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر

And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]

It is stated in Tafseer-e-Ahmadiyyah under this verse:

ولك ان تقول ان علم هذه الخمسه و ان لايعلمها احد الا الله لكن يجوز ان يعلمها من يشاء من محبيه و اولياء بقرينه قوله تعالى ان الله عليم خبير بمعني المخبر

And you can also say that though Allah is the absolute knower of all these things, it is not unjustifiable that he may inform some such chosen servants (Prophets, Saints, Scholars) whom He pleases in any or all these subjects for Allah besides knowing (Aleem) himself, he can also inform others (Khabeer) of that knowledge.

Now, Let us discuss the Five Secrets and show how far they relate to the realm of the Unknown and how much of it can be shared by Messengers of Allah as far as their knowledge is concerned.

It is recorded in Sahih al Bukhari and Tafsir al Khazin:

فقام على المنبر ، فذكر الساعة ، فذكر أن فيها أمورا عظاما ثم قال من أحب أن يسأل عن شىء فليسأل ، فلا تسألونى عن شىء إلا أخبرتكم ما دمت فى مقامى هذا. فأكثر الناس فى البكاء ، وأكثر أن يقول سلونى. فقام عبد الله بن حذافة السهمى فقال من أبى قال أبوك حذافة. ثم أكثر أن يقول سلوني سلوني

The Holy Prophet (Peace be upon Him) stood on the Pulpit (Mimbar) and spoke about the things relating to the Day of Judgment and said that the occurrence of the fateful day many events of grave significance would have taken place. He said to the people present on the occasion to ask any thing they are keen to know about. He said: By Allah the Almighty! till such time I am on the pulpit (Mimbar) any thing you ask I shall give the answer thereto. One stood up and asked, "Where is my place? The Holy Prophet (Peace be upon Him) O replied:' In the hell! Then Abdullah bin Huzafa asked: 'Who is my farther? He replied, 'Huzafa'. After that he repeatedly said: Ask, Ask, Ask. (But there was no more question to be asked). [sahih Bukhari, Vol 2, Page 424, Hadith 540 - Tafseer al Khazin (5:101), Vol 2, Page 341]

It may be noted that to be a person destined to be sent in the hell or the paradise, relates to the basic five things of the Unseen, namely whether a person is a righteous one or a transgressor. Similarly to know about real father, the real answer is the secret known only to the mother. It has nothing to do with knowledge of the Unseen! The answers given by the Holy Prophet (Peace be upon Him) show that he was aware about the reality of the man who was declared to be sent to hell was transgressor in his practical life; Similarly. The Holy Prophet (Peace be upon Him) knew that the father of Abdullah was Huzafa, declaring there by that the mother of Abdullah was chaste and maintained her purity or her moral modesty.

Sayyeduna Anas narrated about the incident took place in Battle of Badr:

قال رسول الله صلى الله عليه وسلم هذا مصرع فلان قال ويضع يده علي الارض هاهنا هاهنا قال فما مات احدهم عن موضع يد رسول الله صلي الله عليه وسلم

The Messenger of Allah (may Peace be upon Him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may Peace be upon Him) had indicated by placing his hand on the earth.

Sahih Muslim, Book 19 (The Book of Jihad and Expedition), Hadith 4394

Sahih Muslim, Kitab Al-Jihad wa'l-Siyar, Vol 9, Page 247, Hadith 3330

It may be remembered in this connection that according to Holy Qur'an it is of the Five Fore-knowledge known only to Allah Almighty about the place where a certain person would die, and which the Holy Prophet (Peace be upon Him) indicated one day in advance of the battle of Bad'r.

أخبرنى سهل رضى الله عنه يعنى ابن سعد قال قال النبى صلى الله عليه وسلم يوم خيبر لأعطين الراية غدا رجلا يفتح على يديه ، يحب الله ورسوله ، ويحبه الله ورسوله فبات الناس ليلتهم أيهم يعطى فغدوا كلهم يرجوه فقال أين على. فقيل يشتكى عينيه ، فبصق فى عينيه ودعا له ، فبرأ كأن لم يكن به وجع ، فأعطاه فقال أقاتلهم حتى يكونوا مثلنا . فقال انفذ على رسلك حتى تنزل بساحتهم ، ثم ادعهم إلى الإسلام ، وأخبرهم بما يجب عليهم ، فوالله لأن يهدى الله بك رجلا خير لك من أن يكون لك حمر النعم

Narrated Sahl: On the day (of the battle) of Khaybar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels."

Bukhari, Book 4 (Fighting for the Cause of Allah), Volume 52, Hadith 253

Bukhari, Kitabul Jihad Wal Sayyar, Volume 10, Page 198, Hadith 2787

Bukhari, Kitabul Magazi, Volume 13, Page 110, Hadith 3888

Sahih Muslim, Fazail As-Sahaba, Vol 12, Page 129, Hadith 4420

Sunan Al Tirmidi, Kitabul Manaqib An Rasoolillah, Vol 12, Page 187, Hadith 3658

Sunan Ibne Maja, Kitabal Muqaddima, Vol 1, Page 130, Hadith 114

Hassan ibn Thabit said:

نبي يرى ما لا يرى الناس حوله

ويتلو كتاب الله في كل مشهد

وإن قال في يوم مقالة غائب

فتصديقها في اليوم أو في غد

A Prophet who sees around him what others do not

And recites the Book of Allah in every assembly!

If he says something of a day which he has not yet seen

What he says is confirmed on the morrow or the next day.

Maujam al-Kabir At-Tibraani, Vol 4, Page 48-50

AlAhad Wal Mathani Vol 9, Page 463

Ma'arafatis Sahaba Li Abi Naeem Isbahani, Vol 6, Page 398

Al-Isti'aab Fi Ma'arfatil Ashaab, Vol 2, Page 137

Simtun Nujoom, Vol 1, Page 150

Al-Waafi Bil Wafyaat, Vol 5, Page 313

Taraakh-e-Damishq, Vol 3, Page 322

Al-Hakim Vol 3, Page 9-10

Al-Isti'ab Vol 4, Page 1958-1962

Dala'il al-Nubuwwa Lil Baheeqi, Vol 1, Page 266

Dala'il al-Nubuwwa Li Abi Naeem Isbahani, Vol 1, Page 276

Sharh Usuli I'tiqadi Ahlas Sunnah, Vol 4, Page 780

Tafseer At-Tibri, Book 102, Vol 2, Page 411

Ibn Habban in al-Thiqat Vol 1, Page 128

Al-Iktifa Vol 1, Page 343

It is to be noticed in this connection that according to Holy Qur'an it is of the Five Secrets known only to Allah Almighty about what will happen tomorrow and which the Holy Prophet (Peace be upon Him) told on the day when battle of Khaybar took place. Also the Belief of the Exalted Sahabi Hadrat Hassan bin Thabit is also crystal clear form his lovely Quadrant!!

It is stated in Dalail an-Nabuwwah li Abi Nu'aym:

عن ابن عباس رضي الله عنهما قال : حدثتني أم الفضل قالت : مررت بالنبي صلى الله عليه وسلم فقال : إنك حامل بغلام فإذا ولدت فأتيني به . قالت : فلما ولدته أتيت به النبي صلى الله عليه وسلم فأذن في أذنه اليمنى وأقام في أذنه اليسرى وألبأه من ريقه وسماه عبد الله وقال : اذهبي بأبي الخلفاء . فأخبرت العباس وكان رجلا لباسا فلبس ثيابه ثم أتى إلى النبي صلى الله عليه وسلم فلما بصر به قام فقبل بين عينيه . قال : قلت : يا رسول الله ، ما شيء أخبرتني به أم الفضل ؟ قال : هو ما أخبرتك ، هذا أبو الخلفاء ، حتى يكون منهم السفاح ، حتى يكون منهم المهدي

Abdullah Ibne Abbas narrates from Ummul Fadl, She said, "Once I passed nearby Syyeduna Rasoolullah SallAllaho 'Alaihi wa Sallam. He said, 'You are pregnant and you have a son in your womb. Bring him to me when he will take birth' Ummul Fadl said that, 'After some time my son took birth and I brought him to Prophet Peace be upon Him. He gave Adhan in his right ear and said Aqamat in the left and put his lu'aab in his mouth and name him Abdullah and said to me, 'take this father of Khaleefa' Ummul Fadl told it to her Husband Abdullah Ibne Abbas. Ibne Abbas went to Prophet Peace be upon Him and said that Ummul Fadl had told him such and such. Prophet Peace be upon Him replied, 'Its true! This child would become the father of caliphates. One would be named as Saffah and other would be named as Mehdi'". [Dalail an-Nabuwwah li Abi Nu'aym, Vol 2, Page 81, Hadith 467]

From these Ahadith it is evident that Almighty Allah has bestowed the knowledge of these five subjects on the Holy Prophet (Peace be upon Him).

We now present the statements given by the scholars in respect of these five elemental subject matters. Some important explanation, can be consulted notably Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Sahih Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows):

فمن ادعى علم شيء منها غير مسنده إِلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه

"Anybody who claims to have knowledge of any of these Five without Allah's Prophet's (SallAllaho 'Alaihi wa Sallam) informing him on it is a liar in his claim."

Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Eman, Idarat-ut-Taba'at-al-Muniriyya , Vol 1, Page 290

Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman, Dar-ul-Kitab Al-Arabi , Vol 1, Page 141

Fath al-Baari Sharha Al-Bukhari, Kitab-al-Eman, Vol 1, Page 80, Hadith 48

It is crystal clear that Allah's Prophet (Sallallahu 'Alaihi wa Sallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and Salam) information is false.

The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his "Lama'at" - The exposition of Mishkat writes on this Hadeeth:

المراد لا تعلم بدون تعلیم اللہ تعالی منه

"This means that these Five cannot be known without the instruction of Allah Ta'ala".[Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 73]

In the same 'Ash'atul Lam'aat, Shaikh Abdul Haq elaborates this very hadith as under:

The idea is that no one can know those five aspects of the Ghayb with the help of his own wisdom unless Allah Almighty informs (inspires) him because no one knows (nor can any one know) about these things except Almighty Allah Who may inform the person concerned either through inspiration (Ilhaam) or Revelation (Wahi). [Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 74]

Imam Qastalani in his book, Sharha Bukhari in the Tafseer of Sura Ra'ad:

لا یعلم متی تقوم الساعة الا اللہ الا من ارتضی من رسول فانه من یشاء من غیبیه والولی التابع له یا خذ عنه

"No one except ALLAH Ta'ala knows, when the Judgment Day will come, but His chosen Messengers. He discloses His unseen to any of His Messengers; but as far as Awliya are concerned, they receive these Unseen from the Prophets (Salat Was Salam). [irshad as-Saari, Kitab-ut-Tafseer, Surah Ra'ad, Darul Kitab al-Arabi, Vol 7, Page 186]

Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly.

Mentioning the false doubts of the false sect Mu'tazala about the miracles of Auliya and refuting them in "Sharh al-Maqasid", Allama Sa'ad al-Deen Taftazani says:

الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء

"Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. 'Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses' they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta'ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here "The Unknown" is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta'ala is correct. [sharh-ul-Maqasid, Darul Mu'arif An-Nau'maniyah (Lahore), Vol 2, Page 204/205]

The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu'tazala: for the Mu'tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets; while the vicious Wahhabia have denied the Prophets themselves.

It is recorded about the Five Knowledges in Anhah al-Hajjah Hashiaya Ibne Maaja:

اخبر الصديق زوجته بنت خارجة انها حاملة بنت فولدت بعد وفاته ام كلثوم بنت ابي بكر فهذا من الفراسة والظن و يصدق الله فراسة المومن

Siddiq-e-Akbar Abu Bakar Siddiq informed his wife Bint-e-Kharijah that she was pregnant with a daughter. A daughter was born to his wife but by that time Hadrat Abu Bakr had left the world on his wafat. This is an example of foresight and prudence of a Momin which Almighty Allah proves true (in due course of time).

Bayhaqi in his Sunan al-Kubra [6:170] - Imam Malik Ibn Anas in his Mau'ta [2:752] - Albani in his Irwa al Galeel [6:61] - Ibn Asakir in Darikh al-Damishq [30:424] - Ibn Hajr in al-Isabah [8:80] and Imam Jalal al-Din Suyooti in Tarikh al-Khulafa [1:83] have recorded the the above narration.

Hafiz-ul-Hadith Sayyidi Ahmad Maliki reports the Ghawth of the time Sayyid Shareef Abdul Azeez Mas'ood Hasani (Radi Allahu Ta'ala Anhu) as saying:

ھوا صلى اﷲ تعالى عليه وسلم لا یخفی علیه شئ من الخمس المذكورة فی الایة الشریفة وكیف یخفی علیه ذالك والاقطاب السبعة من امته الشریفة یعلمونہا وھم دون الغوث فكیف بالغوث فكیف بسید الاولین و الاخرین الذی ھوا سبب كل شئ ومنه كل شئ

"The Five Unknown [i.e. (1) when will the Day of Judgment be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die? Mentioned in the Great Ayah are not secret to Him (Sallallahu 'Alaihi wa Sallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates!

"Al-Ibreez" further goes on:

قلت للشیخ رضی اللہ تعالی عنه فان علماء الظاھرمن المحدثین وغیرھم اختلفوا فی النبی صلى اﷲ تعالى عليه سلم ھل كان یعلم الخمس فقال رضی اللہ تعالی عنه كیف یخفی امرالخمس علیه صلي اﷲ تعالى عليه وسلم والواحد من اھل التصرف الا بمعرفة ھذہ الخمس

"I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (Sallallahu 'Alaihi wa Sallam) had the knowledge of them or not. The Shaikh said: "How can the Five be concealed from Him. (SallAllaho 'Alaihi wa Sallam) when none of "The Ahl-u-Tasarruf" (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five." [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168]

Allama Shanwani, in "Jami'un Nihaya", has reported it as Hadeeth that:

قد ورد ان اللہ تعالی لم یخرج النبی صلى اﷲ تعالى عليه وسلم حتی اطلعه علی كل شئ

"Allah Ta'ala did not take the Prophet (SallAllaho 'Alaihi wa Sallam) out of this world but when He Ta'ala had informed Him (upon Him Salat and Salam) on every thing. [Jami'un Nihaya]

Allama Shanwa'ee says in the same book:

قال بعض المفسرين لايعلم هذا الخمس علما لدنيا ذاتيا بلا واسطه الا الله فالعلم بهذا الصفة مما اختص الله به واما بواسطة فلا يختص به

Some commentators (Mufassireen) are of the opinion that the knowledge of the five aforesaid events are not possible to be acquired by any one personally and directly on his own with expect the bestowment by Almighty Allah as these knowledges are exclusive to Him. But the indirect acquision of these knowledges through a medium does not remain exclusive to divine authority and can be known to chosen servants of Almighty Allah.[Jami'un Nihaya]

The Great Imam Suyuti, in his book Raudh an-Nadheer, the exposition of Jami as-Sagheer writes on this Hadeeth:

اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله

"So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery." [Raudh-un-Nadheer Sharah Al-Jami'us Sagheer]

Again the same Allama Jalaluddin Sayooti says in his 'Khasais al-Kubra':

وعرض عليه ما هو كائن في أمته حتى تقوم الساعة

All the things which were to happen to his Ummah till the advent of the Day of Judgement by way of the Knowledge of the Unseen were presented to the Holy Prophet Hadrat Muhammad Mustafa SallAllaho Alaihi wa Sallam. [Khasa'is al-Kubra, Vol 2, Page 292]

Allama Bajouri in Sharh Qasida Burdah and Shaykh Ahmad Bin Muhammad as-Sawi in Hashiya ala Tafsir Jalalain says:

لم يخرج النبي عليه السلام من الدنيا الا بعد ان اعلمه الله بهذه الامور الخمسة

The Holy Prophet (Peace be upon Him) did not leave the world (Wisaal) until ALLAH granted all the five things in full to his knowledge. [Hashiya ala Tafsir Jalalain, Vol 3, Page 215 - Hashiya Al-Bajouri Alal Burda, Page 92]

In Futoohaat-e-Wah'biya Sharha Arba'een al-Nawawi, The religious scholar Ibne Atiyyah says:

الحق كما قال جمع ان الله لم يقض نبينا عليه السلام حتي اطلعه علي كل ما ابهم عنه الا انه امر بكتم بعض والاعلام ببعض

The truth is what a sect has said that Almighty Allah did not please the Holy Prophet (Peace be upon Him) leaving the world (Wisal) until he had informed him of all the secrets of the universe with special permission to disclose some of these secrets and some to remain hidden.

Imam Ibn Hajar Makki says in his exposition of The Hamziyya:

انہ تعالی اختص بہ لكن من حیث الاحاطة فلا ینا فی ذالك اطلاع اللہ تعالی لبعض خواصہ علی كثیر من المغیات حتی من الخمس التی قال صلی اللہ تعالی وسلم فیھن خمس لا یعلمھن الا اللہ

"The Unknown is peculiar to Allah Ta'ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta'ala's intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (SallAllaho 'Alaihi wa Sallam) has said that none but Allah knows them." [Afdalul Qura li Qura'ee Ummul Qura, Majma'us Saqafi (Abu Dhabi), Page 143-144]

In his commendable book "Ajab-ul-Ajaib", the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta'ala anhu), Allama Uthmawi says:

قیل انه صلى اﷲ تعالى عليه وسلم اوتی علمہا ای الخمس فی اخر الامر لكنه امر فیھا بالكتمان وھذا القیل ھوا الصحیح

"It is said that He (SallAllaho 'Alaihi wa Sallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement." [Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi]

Shah Abdul Aziz Muhaddith Dehlawi in Bustaan-e-Muhaddiseen has said:

It is reported that no child of the father of Shaykh Ibn Hajar survived after birth, Disheartened by this tragedy he approched the shaikh to bless him with a child. The shaikh gave him the glad tiding that in his progeny a son will be born who will enlighten the world with his erudition.

Conclusion:

These narrations and sayings also affirm that Almighty Allah has given the knowledge of the Five Unseen events to His servants with whom He is pleased. How was it possible that the Holy Prophet Hadrat Muhammad SallAllaho 'Alaihi wa Sallam did not possess the knowledge of these Five events when his knowledge supersedes and transcends the total knowledge of all creatures. Moreover all these events are ephemeral and transitory in nature subject to change, and as such being in possession of knowledge of these events does not mean sharing powers of Almighty Allah. Only things which are immutable and predetermined are in the knowledge of Almighty Allah and beyond the reach of the people except those of extraordinary merits whom Allah has chosen for this grace.

AlHamduLILLAH!! we have presented the reported aspects of the Five Knowledges of the Unseen through the Authentic Commentaries of Qur'an, Ahadith and the books of the Prominent learned Scholars and Mystic. Through which, It is proved without a doubt that Allah the Almighty has bestowed the knowledge of the Greater parts of the Five Exclusive knowledges of the Ghaib to His Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. One who denies this quality, is one led astray and faithless, as denier of Ahadith.

Dear Readers, I received a forwarded email few days back in which an accusation was made regarding the blessed knowledge of the Unseen of the Beloved Prophet SallAllaho Alaihi wa Aalihi wa Sallam and few Ignorant Idiots linked it to the Quranic verse which tells us of the accusation of immorality made on our beloved Mother Umm al-Momineen Sayyidatuna Ayesha Radi Allahu Ta'ala Anha. According to them, the beloved Prophet (SallAllahu Alaihi wa Sallam) was disturbed by it and didn't say anything before the revelation (wahi) was made (i.e. whether the accusation was true or not). If he had knowledge of the unseen, why did he remain silent for so many days?

ANSWER TO THE OBJECTION:

The objection itself confirms that remaining silent is not proof of not knowing something (it does not necessarily confirm it). Allah SubHanuhu wa Ta'ala did not reveal ayahs of her innocence for some days, so did He not have a clue about it? The hadith in Sahih al-Bukhari clearly states,

والله ما علمت على أهلى إلا خيرا

“I know my wife to be only chaste.” [sahih al-Bukhari, Kitab al-Maghazi, Baab Hadith al-Ifk, Hadith 4141]

This proves his knowledge but not revealing it before time. It is also not possible for Rasoolullah SallAllaho Alaihi wa Sallam to have been suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha because Allah said to the Muslims as a rebuke,

لولا إذ سمعتموه ظن المؤمنون والمؤمنات بأنفسهم خيرا وقالوا هذا إفك مبين

“Why did Muslim males and females not think good in their hearts and immediately said, “This is clear falsehood?” – [surah Nur, Verse 12]

So before the revealing of innocence, it was compulsory on Muslims to think good of her and haram upon them to be suspicious. – And the Prophet is definitely free (ma’sum) from haram. Thus, he was not suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha in the least. Yes, for him to say that it was a clear lie was not compulsory on him immediately because this was a domestic matter.

Now remains Rasoolullah SallAllaho Alaihi wa Sallam being distressed and why he remained silent. Not knowing was not the cause of this. Consider an innocent person who is wrongfully accused of something. He knows that it’s a lie, but will still be distressed due to the fear of defamation. People spreading these rumours, was also the reason for this dilemma. If the Holy Prophet (Peace and Blessings of Allah be Upon Him) did not wait for the revelation of the ayahs but immediately informed people of Sayyidah Aisha Radi Allahu Ta’ala Anha’s innocence, the hypocrites would have said, “See how he protects his family members.” And Muslims would not have come to know of the rules of wrongful accusation. Also, the method of researching cases would not have been known and Sayyidah Ayesha Radi Allahu Ta’ala Anha would not have received the reward of patience that she demonstrated during this time. In short, there were many wisdoms behind this delay in revealing her innocence.

It is also a rule of Islamic beliefs that the wife of a Prophet cannot be immoral. Allah states in the Holy Quran,

الخبيثات للخبيثين والخبيثون للخبيثات

“Impure women belong to impure men and immoral men to immoral women.” – [surah Nur, Verse 26]

The impurity spoken of here refers to fornication (zina). In other words, the consort of a Prophet can never be a fornicator. Yes, she can become a disbelievers (kafirah) because, although disbelief (kufr) is a major offense, it is not an immoral act. People think of fornication to morally incorrect, not kufr. This is why the wives of the Prophets do not experience nocturnal dreaming (ihtilam). A hadith states that Umme Salma was surprised to know that women also experience ihtilam – Mishkat, Kitab al-Ghusl.

So does the Holy Prophet not know this rule of Beliefs (that a wife of a Prophet cannot be immoral)? Is he unaware that Sayyidah Aisha Radi Allahu Ta’ala Anha is the wife of the Leader of the Prophets and that this type of behaviour cannot be displayed by her? No, it was the Will of Allah to Himself to testify to the innocence of Sayyidah Aisha Radi Allahu Ta’ala Anha through the ayahs revealed so that all Muslims of the entire world can proclaim her chastity and greatness, even in Salah. Thus, if Rasoolullah SallAllaho Alaihi wa Sallam personally revealed her innocence, all of these excellences would not have been obtained. In short, he had knowledge but did not reveal it.

The grace of this matter is that when Zulaikha laid an accusation against Hadrat Yusuf Alaihis Salam, Allah Himself did not directly reveal his innocence but revealed it through an infant. Similarly, when Sayyidah Maryam was wrongfully accused, He revealed her innocence through the infant Ruhullah. However, when the beloved of His Beloved was accused, Allah did not proclaim her innocence through any angel or infant but Himself gave witness and recorded it in the Holy Quran! This testimony came to be part of Iman and for the creation to understand the proximity of the Holy Prophet to Allah through it.

At this point, there are three terms that should be understood,

1. Jahl (ignorance) – To absolutely not know something

2. Nisyan (forgetfulness) – to previously have known something which did not stay in memory.

3. Zuhul (abstractedness) – To have something in memory but not pay attention to it.

Therefore, there are three types of people that can be deduced from the above. The first do not learn the Quran, the second memorize it but forget it and the third are complete huffaz of it, though if you ask them about any ayah, they will not answer because their concentration is not directed towards it. They are termed Jahil, Nasi and Zahil of the Holy Quran respectively.

At some instances, the Prophets can experience forgetfulness about particular things though they do not remain as such. The Holy Quran speaks about Sayyidunah Adam,

فنسي ولم نجد له عزما

“He forgot and did not find any intent on his part.” – [surah Taha, Verse 115]

The vision of Hadrat Adam Alaihis Salam was fixed on the Lawh-e-Mahfuz and all of these things before him. However, it was the Divine Will that he experiences forgetfulness (nisyan).

In search for an intercessor on the Day of Qiyamat, all Muslims, including the Muhadithin, Mufassirin and Fuqaha will approach the Prophets and request them to intercede (Shafa’at). Neither will they do so not will they tell the people to go to Shafi’al Muznabin Muhammad Mustafa directly. They will say, “Go to Nuh,” “Go to Ibrahim”, etc. Maybe they can intercede for you people,” even though all of them have the belief in this world that only Muhammad-ur-Rasulullah SallAllaho Alaihi wa Sallam is the intercessor on the Day of Qiyamat. This is an example of abstractedness (zuhul i.e. not paying attention to something). Thus, if the Prophet is questioned about something and immediately does not answer, zuhul is a possible reason for this,

وإن كنت من قبله لمن الغافلين

“Even though you were unconcerned about the incident of Yusuf before this” – [surah Yousuf, Verse 3]

“Ghafil” was the word used, “Jahil”. A ghafil is someone who has knowledge of an incident but does not pay any attention towards it.

Haji Imdadullah Makki Alaihir raHma (whom the Opponents in Indo-Pak believe to be their Spiritual Guide and Leader) says: “People say that the Prophets Alaihim as-Salam and Awliya Alaihim ar-Rahma do not possess the Knowledge of the Unseen. I say that the men of truth perceive the Unseen whenever they cast their eyes around them. In fact, this perception is the knowledge of truth. Those who say that the Holy Prophet Hadrat Muhammad Peace and Blessings of Allah be Upon Him did not know about Hudaibiyah and Hadrat Ayesha Radi Allahu Ta'ala Anha are misguided. Attention is the pre-requisite for any knowledge.” [shamaim-e-Imdadiyah, Page 110 – Anwaar-e-Ghaibiyah, Page 125]

Gulistan states that Hadrat Ya’qub Alaihis Salam was asked, “You have smelt the fragrance of Yusuf’s kurta from Egypt but did not know that he was in the well of Kinan?” He replied, “Our condition is like the fury of lightning, sometimes it is visible and sometimes it is not.”

It is proven from Quranic verses that Hadrat Ya’qub Alaihis Salam has knowledge that the Moon of Kinan, Hadrat Yusuf Alaihis Salam, was shining in Egypt. He said,

وأعلم من الله ما لا تعلمون

“I know from Allah those things which you do not know.” – [surah Yusuf, Verse 86]

Commentating on verse 59, of Surah Aa’raf – Allamah Ismail Haqqi writes that Allah loves the crying of His beloveds. Hadrat Nuh cried so hard that his name became Nuh (the person who extensively weeps). The separation from Hadrat Yusuf Alaihis Salam was the visible cause of Hadrat Ya’qub Alaihis Salam’s crying, but in fact, this crying was the means of the extensive grandeur to be elevated. Hence, Hadrat Ya’qub Alaihis Salam’s crying was not because of being unaware of Hadrat Yusuf Alaihis Salam – rather,

المجاز الى الحقيقة لانه قنطرتها

“Figuration is the arcade leading to reality.” – [Tafsir Ruhul Bayan, Vol 6, Page 85]

Hadrat Yusuf Alaihis Salam kept Benyamin back in Egypt through and artifice (hila). His brothers returned to swear that Benyamin had become a royal prisoner and even presented the testimony of the travellers in caravans. However, it was said,

بل سولت لكم أنفسكم

“Your lower-self (nafs) has taught you hila.” – [surah Yusuf, Verse 83]

In other words, Hadrat Ya’qub Alaihis Salam was trying to say, “Hadrat Yusuf Alaihis Salam was separated from me by my children and Benyamin has also been separated from me by child (Hadrat Yusuf Alaihis Salam though a hila).” This proves that he had true knowledge of the incident. To the uniformed, there were two sons of Hadrat Ya’qub Alaihis Salam, remaining in Egypt (Benyamin and Yahuda), but Hadrat Ya’qub Alaihis Salam said,

عسى الله أن يأتيني بهم جميعا

“Soon Allah will make the three meet me.” – [surah Yusuf, Verse 83]

Who was the third person? Of course it was Hadrat Yusuf Alaihis Salam.

When Zulaikha locked Hadrat Yusuf Alaihis Salam in the house to express bad thoughts., Hadrat Ya’qub Alaihis Salam came inside and, pressing his finger beneath his teeth, gestured to the following, “O my son, this is not your action. You are the son of a prophet.” The Holy Quran states about it,

وهم بها لولا أن رأى برهان ربه

“He too would have made the intent of Zulaikha if he did not see the proof of his Lord.” –[surah Yusuf, Verse 24]

It should be kept in mind that the brothers of Hadrat Yusuf Alaihis Salam informed Hadrat Ya’qub Alaihis Salam that wolves had eaten his son. However, through the shirt of Hadrat Yusuf Alaihis Salam and the message of the wolves, Hadrat Ya’qub Alaihis Salam knew that they were false. The wolves submitted to him, “The fleshes of the Prophets are haram for us.” – Tafsir Khazin and Ruhul Bayan, Surah Yusuf

So why did he not go into the wilderness to find his son? This is also proof that he had information of something but kept it a secret. He knew that he would eventually meet his son in Egypt.

So, is it possible that Hadrat Ya’qub Alaihis Salam is aware of the actions of his sons yet Sayyiduna Rasulullah SallAllaho Alaihi wa Sallam has no clue of the condition of Sayyidah Aisha Radi Allahu Ta’ala Anha? Verily, Allah grants him insight but blesses him with measures to control his knowledge. In other words, he does not disclose any secret without Allah’s wish.

الله أعلم حيث يجعل رسالته

“Allah knows best where to place His message (Prophethood)” – [surah Anam, Verse 124]

Few days back, I posted an Article titled, “A Woman's Duties towards her Husband” and in response to that, I received many requests for posting the duties of Husbands towards their Wives as well. This article is in the continuance to what I posted earlier. Hope the readers will appreciate.

Almighty Allah SubHanuhu wa Ta'ala has prescribed certain rights of the husband towards their wives. The Holy Qur’an says: “The women have almost the same rights over men as men have certain rights over the women in kindness.”

Beloved Prophet SallAllaho Alaihi wa Sallam has said: “Best among you are those who behave well with their women.”

The Prophet of Allah SallAllaho Alaihi wa Sallam has also said: “I make a Will to you about the women, so obey my will.”

In another Hadith, the Beloved Habeeb SallAllaho Alaihi wa Sallam is reported to have said: “No believing man should have enmity and hatred against a believing woman. If he dislikes certain habits of that woman, there would certainly be some virtues in her too.”

The Hadith means that the woman must be having both good and bad habits. Man should not always point out her bad habits only. He should also appreciate her good habits.

There are certain obligations that men owe to the women and these obligations should be fully appreciated.

1. Every husband has the obligation to provide for the sustenance of his wife. She should be provided with adequate food, a comfortable home, suitable clothes and other basic amenities of life. He should always bear in mind that this woman has disassociated herself from her parents, brothers and sisters, relatives and friends and has joined him to share all the ups and downs of life. Hence, it has become his duty to look after her basic needs and comforts.

2. It should be remembered that husbands, who never bother for the sustenance of their wives, commit a severe crime of depriving Allah’s SubHanuhu wa Ta'ala creatures of their rights. Such people would be dealt with severely in the Court of Allah SubHanuhu wa Ta'ala. The Holy Qur’an says: “Men are the protectors and maintainers of women, because Allah SubHanuhu wa Ta'ala has given the one more (strength) than the other, and because they support them from their means.” [4:34]

3. The husband should satisfy his wife’s physical needs. The Sharee’ah has not prescribed any limit for this. But, he has to ensure that woman’s minimum sexual requirements are met so that she may not commit a sin by eyeing other men in order to quench her thirst. There are certain men who, after marriage, do not take care of the sexual needs of their wives. Such people are great sinners and will be severely convicted in the Court of Allah SubHanuhu wa Ta'ala. Almighty Allah SubHanuhu wa Ta'ala has granted women the right to conjugal relations with their husbands. The importance of this right can be well understood by the following example of Ameer al-Mo’mineen Sayyiduna Umar al-Farooq Radi ALLAHu Ta'ala Anho. It is reported that he was on his routine inspection round at night in Madinatul Munawwara when he heard an old lady moaning and reciting melancholic couplets. The Caliph Radi ALLAHu Ta'ala Anho stopped there and listened to the wailing lady. He Radi ALLAHu Ta'ala Anho investigated the matter and came to know that the husband of the woman had gone for Jihad long time ago and this woman has been remembering her husband with these sad couplets. The Ameer Radi ALLAHu Ta'ala Anho was deeply moved and immediately issued an official Decree to all chiefs of his army that no married man should be away from his wife for more than four months.

4. The husband should not beat up his wife without her committing a most severe crime. The Messenger of Allah SallAllaho Alaihi wa Sallam has said: “Nobody should beat up his wife as he does beat up his slave. He should make love with her later some time.”

However, if the woman commits a bigger crime, the husband can beat her not in vengeance but with the intention of reforming her and as a warning. While beating, he should take care that she should not be hurt seriously. The Books of Fiqha have mentioned that the husband can punish his wife for four things:

a. If the husband orders his wife to decorate herself with ornaments and legitimate make-up but she disobeys and remains dirty.

b. If the husband invites her to bed and she refuses without any legitimate reason.

c. If she does not take bath to purify herself after menses.

d. If she abstain from performing Salaah without a legitimate reason.

In the above circumstances, the husband should first persuade the wife. If she does not agree to comply with his requests, he may threaten her. If she still does not obey him, he can beat her barring her face. He should not beat her so severely to the extent of a fracture or a severe wound.

5. In order to bring peace and prosperity in the married life, both the wife and the husband should take care of each other’s sentiments and emotions. The anger of husband brings to the wife nothing but tension, depression and confusion. Similarly, the anger of the wife brings to the husband nothing but disappointment, mental torture, frustration and bitterness. It is, therefore, advisable to both husband and wife to be patient and compassionate in their dealings.

6. The husband should never appreciate the beauty and other merits of strange woman in front of his wife. This may lead to create jealousy and suspicion in the mind of his wife. She would think that her husband has some illicit relations with that woman. This thought is a poison that kills matrimonial relations. If a man cannot tolerate that his wife should wrongly be associated with another man, the wife also cannot tolerate another woman to share her husband. The woman cannot listen to praise and admiration of another woman through the lips of her husband even if that another woman happens to be his mother or sister or some other close relative.

7. Man is, undoubtedly, made a ruler over the woman but it does not mean that he should ask her to do a work, which is beyond her capacity, or a work which she would not like to do. If the husband still insists his wife to do the work against her will, she would accomplish that job unwillingly and this would create a sort of disgust against her husband, which would ultimately mar their matrimonial life.

8. The husband should from time to time censure the life style of his wife - sometimes in a harsh tone, sometimes with love and affection and sometimes with persuasion. There are husbands who always keep a rod hanging with their moustaches and never treat their wives in a good manner other than rebuking and beating them. Such wives get frustrated and start hating their husbands. There are other hen-pecked husbands who over-pamper their wives even after they commit severe blunders. Their wives become stubborn and outspoken.

9. The husband should implement this couplet of Sa’di of Shiraz in their life. He says: “Strictness and pampering are very good things but at appropriate times”. For example, the surgeon cuts open the wound but at the same time apply soothing ointment. Likewise, the husband should not be very strict nor very soft. A middle path always brings good results.

10. The husband, while setting out on a tour, should go to his wife and informally seek her consent in a loving manner and as a matter of goodwill. He may ask her to invoke the Almighty Allah SubHanuhu wa Ta'ala that the journey may prove safe and beneficial for him. Similarly, while returning from the tour he should bring some exclusive gifts for her. This gesture would encourage the wife to think with satisfaction that my husband loves me to the extent that even if he was away engaged in his business activities, he remembered me. Thus, a simple initiative on the part of the husband will win over the heart of his wife.

11. If the woman brings anything from her father’s house or prepares herself and presents it to the husband, he should express gratitude and appreciate it. This will please her. The husband should never reject or discard or criticize any gift offered by his wife.

12. If the wife falls sick, the husband should dedicatedly look after her. He should take extra pain in her nursing, feeding, etc. This little service will win over the heart of the wife and she will be very grateful to the husband.

13. The husband should express his full confidence and trust in his wife and, to prove this, he should hand over the domain of the house to her so that she may feel dignified and involved. The Holy Prophet of Islam SallAllaho Alaihi wa Sallam has said that the woman is the guardian and caretaker of her husband’s house and Almighty Allah SubHanuhu wa Ta'ala will take an account from her in this regard on the Day of Judgement.

14. The very benefit of relying on the wife would be that she would feel herself responsible for a vital department in the set up of the household. This will give the husband an opportunity to freely think of other things regarding the promotion and progress of his business.

15. The husband should never share the secrets of her wife with others. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam has said: “Worst is the person in the sight of Allah SubHanuhu wa Ta'ala who goes to his wife and then discloses her secrets and lowers her status in the eyes of others”.

16. The husband should be neat and clean as he expects the same from his wife. He should look smart, dynamic and a loveable person.

17. The husband should provide her with the paraphernalia of personal hygiene such as soap, hair oil, comb, Mehndi, perfumes, etc. so that the wife may keep herself neat and clean and in better looks.

18. The husband should not level charges of corrupt practices against his wife without going into the depth of the matter. The relationship between a husband and a wife is based purely on mutual understanding. They have to trust each other. Any baseless suspicion against each other would mar the relations of the husband and wife. A Hadith says: “One Bedouin came to the court of the Holy Prophet SallAllaho Alaihi wa Sallam and said, ‘O Allah’s Apostle SallAllaho Alaihi wa Sallam, my wife has delivered a child who is dark complexioned and does not resemble me. I am sure it is not my child’. The Holy Prophet SallAllaho Alaihi wa Sallam said, ‘Do you have some camels?’ He said, ‘Yes, I have many camels’. The Holy Prophet SallAllaho Alaihi wa Sallam asked, ‘What is the colour of those camels?’ He said, ‘They are brown’. The Prophet of Islam SallAllaho Alaihi wa Sallam asked, ‘Are there some grey camels among them?’ He said, ‘Yes, a few of them are grey’. The Prophet SallAllaho Alaihi wa Sallam said, ‘Tell me how those brown camels gave birth to these grey camels?’ He said, ‘Some camel among the ancestors of my brown camels would have been of grey colour and these grey camels might have taken their origin from that particular camel.’ The Holy Prophet SallAllaho Alaihi wa Sallam said, ‘Similarly, it is possible that anyone among your ancestors would have been of black complexion and your child might have inherited his genetic influence.’”

19. If there is some difference of opinion between the husband and wife, the husband should not make a hurry to pronounce divorce to her. He should exercise restraint. After his anger subsides, he should ponder over the entire matter with a cool mind. He may seek the advice of his elders in this matter and decide whether or not there is a chance of reconciliation and settlement. If a point of understanding and reconciliation emerges, he should act accordingly and refrain from breaking the wedlock. The Beloved Habeeb SallAllaho Alaihi wa Sallam has said that the divorce is the most disliked things among the permissible things in the sight of Almighty Allah SubHanuhu wa Ta'ala.

20. If both husband and wife feel that there is no way out except the separation, the husband should pronounce one Talaaq after the woman clears her menses. There will be a temporary separation between them. This period will give them enough time to review their decision of separation. If they think that reconciliation is in their interest, the husband should take his wife back in his arms and forget what had happened between them. But if they think that they can no more live together, the husband should pronounce the second Talaaq after she clears her menses. The second pronouncement separates both of them. They have still a time to think of reconciliation. If they decide to live together, they have to perform the Nikah afresh after the period of Iddat is over. If they do not go for any reconciliation till the completion of the Iddat period, the third Talaaq will automatically come into force bringing a permanent separation between them. They cannot enter wedlock unless they go for Halalah. Halalah means that the woman should marry another man and have physical intercourse with him. The husband number two should divorce her. After the completion of the period of Iddat, she can marry the husband number one again.

21. There are some ignorant persons who play with the word Talaaq. They pronounce the divorce over minor clashes with their wives. After the pronouncement of divorce they repent and rush to the theologians and Muftis and force them to give a verdict in their favour. Some persons, while approaching the theologians, tell a lie that they had pronounced only one Talaaq. The Mufti has to allow them to retain their wives according to the Law of Sharee’ah. Thus, these ignorant people get themselves involved in establishing relations with a woman who is otherwise not to be taken as wife without Halalah.

22. If a man possesses more than one wife, it is obligatory on him to do justice with them. There should be equal treatment among wives in respect of sustenance, living conditions and personal attention. He has to spend equal time with every one of them. The Holy Prophet SallAllaho Alaihi wa Sallam has said that if a man has two wives and does not treat them equally, he would be raised on the Day of Judgment with half his body paralysed.

23. If the husband faces some trouble because of the misbehaviour of his wife, he should try to avoid her and keep patience. Woman’s arrogance and foolishness is a natural phenomenon. The Glorious Prophet of Islam SallAllaho Alaihi wa Sallam has said: “Woman has been created from the bent rib of Adam Alaihis Salam. If somebody tries to make the bent bone straight, it will rather break instead of becoming straight”. Similarly, if someone tries to set his wife right, there will be more a chance of separation instead of improvement in her nature.

24. The husband should not behave as a miser in meeting the materialistic requirements of his wife nor should he go for extravagance in her maintenance. He should define his expenditure as per his capacity.

25. The husband should not confine his wife within the four walls of his house. She should be taken to her parents and relatives from time to time provided these visits do not bring any trouble to the peace of his house.

All Praise is due to Allah, Lord of the worlds, our Cherisher and Sustainer. All praise is due to Allah, who created spouses for us from ourselves to gain rest and kept love and mercy between the Husbands and the Wives. Countless Durood and Salaams be upon the most perfect and unique of creation, our Leader, our Master, the Beloved of Allah SubHanuhu wa Ta'ala Muhammad Mustafa SallAllahu Ta'ala Alaihi wa ala Aalihi wa SaHbihi wa Baaraka wa Sallam.

The Holy Qur’an says: “…So the righteous women are obedient [to Allah SubHanuhu wa Ta'ala and submissive to their husbands], and guard in [the husband’s] absence what Allah SubHanuhu wa Ta'ala would have them guard [i.e., their chastity and the prestige and property of the husband]…” [4: 34]

As a wife, side by side with enjoying equal fundamental human rights, a woman has been placed one degree below the husband in the matter of administering the affairs of the family. The Qur’an says: “…but men have a degree over them…” [2:228]

Compare this with the following verdicts of the exponents of modern scientific thought on this problem.

Says Nemilov: “Man, perhaps even down to the protein molecules of his tissue cells, is biologically different from woman. From the very moment of ###### formation in the embryo, the biological ducting of the sexes develops along entirely divergent paths … We must recognize the unquestionable existence of the biological inequality of the sexes. It goes deeper and is of far greater import than it would appear to those not familiar with natural science.”

“The desires and conduct of the two sexes”, says Mercier, “are not similar but are complementary and reciprocal. In courtship the male is active: his role is to court, to pursue, to possess, to control, to protect, to love. The role of a female is passive … Consequent on this fundamental difference are certain others. For pursuit, greater ardour is necessary than for mere reception; and the courting activity of the male is, throughout the whole animal kingdom, more ardent than that of the female; and this greater ardour is connected with certain other differences.” .

Julian Huxley observes: “I venture to prophesy not only that the inherent differences between the sexes will not tend to diminish in the course of evolution but that man will continue, as now and in the past, to emphasize them by custom and convention.”

It should, however, be clearly kept in mind that, in the Qur’anic teaching, the husband and the wife stand in complementary relation to each other, and never in the relation of the ruler and the ruled. The Qur’an enjoins upon men: “They are your garments and you are their garments….” [2:187]

In the presence of the husband, the Holy Qur’an has not chosen her to function as the head of the family, because owing to his masculine constitution and appropriate mental make-up, the husband is better equipped to earn livelihood for the family, to bear the physical strains, and to avert dangers to the family in general. The Holy Qur’an refers to these functions of the husband when, speaking of his role for the wife. It says: “Men are the protectors and maintainers of women, because Allah SubHanuhu wa Ta'ala has given the one more than the other, and because they spend of their wealth …” [4: 34]

Of course, the husband has to administer the family jointly with the wife, according to the Qur’anic Law: “… who conduct their affairs by mutual consultation …” [42: 38]

As a follower of the Qur’an, it is only in extreme cases that the husband may differ irreconcilably with the wife. But, then too, he cannot transgress the bounds of justice and mercy of the Holy Qur’an, which commands him to be always just, merciful and considerate.

The second position of the wife as administrator is, thus, not a source of suffering for her but a source of strength and a blessing.

Every woman must obey the legitimate commands of her husband. Appeasement of husband is a great virtue while the displeasure of the husband carries heavy prosecution. The Holy Prophet of Islam SallAllaho Alaihi wa Sallam has said: “If I were to command humans to prostrate before anyone other than Allah SubHanuhu wa Ta'ala, I would have commanded the women to bow down before their husbands.”

The Messenger of Allah SallAllaho Alaihi wa Sallam has also said: “If a woman dies in a state that her husband is happy with her, she would enter the Paradise”.

The Glorious Prophet SallAllaho Alaihi wa Sallam has also said: “When the husband calls his wife for some work, she should immediately attend his call even if she may be sitting by the side of her hearth ”. The Hadith means that the wife should give top priority to attend to her husband.

Another Hadith says: “If a husband says to his wife to transform a yellow mountain into a black one or turn a black mountain into a white one, she should obey his orders”. The Hadith means that the woman should try to perform the hardest of the hard job assigned by her husband.

The Holy Prophet SallAllaho Alaihi wa Sallam said: “Allah’s SubHanuhu wa Ta'ala Angels curse the woman throughout the night whose husband calls her to bed but she refuses and the husband goes to sleep in anger”.

Relations between husband and wife have been conceived as based on mutual cooperation, love and compassion. The Holy Qur’an says: “And among His Signs is this that He created your mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your ; verily in that are Signs for those who reflect.” [30: 21]

It means that : -