Da’wah Bitesize by Talib Jaleel - HTML preview

Chapter Notes

 

1. Scientists, even in the twenty-first century, are struggling to explain how the sunlight is

captured in leaves as photons using Quantum mechanics, the details of the processes and

mechanism which convert carbon-dioxide into oxygen. This is just one of billions and trillions

of processes that Allah is sustaining using His qudrah.

2. Qur’an 16:44.

3. Qur’an 33:21.

4. Qur’an 7:157, 4:65.

5. Qur’an 4:64, 4:80

6. Targhib, Sahih of ibn Khuzaymah

7. Narrated by Abu Dawood (4341); al-Tirmidhi (3085). Verified in al-Silsilah al-Saheehah (494).

8. At-Tabari and others.

9. Majmoo’ al-Fataawa of Shaykh-ul-Islam Ibn Taymiyyah.

10. Reported by al-Tabarani, al-Bayhaqi and Ibn Abi Shaybah and refer to Silsilah al-Sahihah (no.

1803).

11. Qur’an 2:259.

12. Al-Bukhari recorded that Yusuf bin Mahak said, ”I was with the Mother of the faithful, A’isha,

when she said, ‘When I was still a young playful girl in Makkah, this ayat was revealed to

Muhammad.

13. For the sufferings, harms, and injuries which one may encounter in Allah’s Cause during

preaching His religion of Islamic Monotheism or Jihad, etc.

14. Sunan al-Tirmidhī 1209. Sahih li ghayrihi (authentic due to external evidence) according to

Al-Albani.

15. At-Tabari 24:369.

16. Qur’an 2:249.

17. Ibn Asaakir, as quoted in Kanzul Ummaal [15].

18. Targheeb.

19. Abu Mu’liqd assisted by an angel: was a person who was always engaged in ibadah and

was extremely abstinent. Once he faced a robber who wanted to kill him. He requested the

robber to allow him to pray two raqat salat which he granted. After the salat one of the dua

he made was:

 

ْيِذَّلا َكِكْلُمَو ُماَرُت اَل ْيِتَّلا َكِتَّزِعِب َكُلَٔاْسَٔا ُدْيِرُي اَمِل اَلاَّعَف اَي ِدْيِجَمْلا ِشْرَعْلاَذ اَي ُدْوُدَو اَي

0 The Most Loving! 0 Master of the Glorious Throne! 0 the One Who does as He ْيِنْثِغَٔا ُثْيِغُم اَي َّصِّللا اَذَه َّر َش ْيِنْيِفْكَت ْنَٔا َك ِشْرًع َناَكْرَا َٔاَلَم ْيِذَّلا َكِرْوُنِبَو ُما َضُي َال

pleases! By Your Honour that none can hope to have, by Your kingdom that none

can harm and by Your light that fills the foundations of Your throne do I implore

You to protect me from the evil of this robber. 0 Helper, do help me.

After making the dua thrice suddenly an rider came with a spear in support of Abu Mu’liqd

and killed the robber. The rider then explained,

I am an angel of the fourth heaven. When you first made the du’a, I heard the

doors of the heavens rattle. When you made the du’a the second time, I heard

the inhabitants of the heavens cry out. When you again made the du’a for the

third time and it was announced that this was the du’a of a person in distress, I

sought permission from Allah to grant me the ability to kill the robber. You ought

to know the good news that whoever makes wudhu, performs four rakats salat

and then makes that du’a, his du’a will be answered whether he is in distress or

not.

Reported by Ibn Abi Dunya in his Mujaabad Da’wah,as quoted Hayatus Sahaba (Vol.3 Page

542). There is another similar story regarding Zaid bin Harithad reported by Ibn Abdul Birr

in his Istiaab (Vol.l Pg.548) as mentioned in Hayatus Sahaba.

20. Abu Nu’aym in his Hilya.

21. Abu Nu’aym in his Dalaa’il (Pg.212). Bayhaqi has reported a similar narration, a s quoted in

Al-Bidaayah wan Nihaayah (Vo1.6 Pg. 153).

22. Muwatta of Imam Malik.

23. Narrated by Ibn Maajah (4024); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

24. Al-Tabaqat of Ibn Sa’d.

25. Ibn Majah. Sahih according to Al-Albani.

26. Recorded by Ahmad (4167), al-Hakim (1809), and Ibn Hibban (984).

27. Musannaf ibn Abi Shaybah, Hadith: 31064 and Kitabuz Zuhd of Imam ‘Abdullah Ibnul Mubarak ? ,

Hadith: 314. Also see Al-Isabah, number: 1483.

28. Musnad Ahmad 4423, Sahih according to Ahmad Shakir.

29. In Sharh Muslim.

30. Fuztu Warabbil Ka’ba.

31. Narrated by Abu Dawood (no. 417); al-Tabarani in al-Mu’jam al-Awsat (5/215); al-Bayhaqi in

Shu’ab al-Eman, from Abu Madeenah al-Darimi. Classed as saheeh in al-Silsilah al-Saheehah

(2648).

32. Related by al-Qaadee ’Iyaad in ash-Shifaa’ (2/676).

 

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33. Variously reported by Waki in al-Zuhd (no. 315), Ahmad in al-Zuhd (p. 202), al-Darimi in the

introduction of his Sunan (1/69), at-Tabarani in al-Kabir (9/154). It is Sahih.

34. Narrated by Ibn ‘Abd al-Barr in al-Jaami’, no. 1810.

35. See Tafsir ibn Kathir.

36. Sirat Ibn Hisham (Biography of the Prophet). Abridged by Abdus-Salam M. Harun, Translated

by Inas A. Farid, Al-Falah Foundation, Cairo, 2000.

37. Ibn Kathir, Al-Sira al-Nabawiyya, Translated by Professor Trevor Le Gassick, Volume II, Garnet

Publishing LTD, 2006.

38. Fath ul Bari.

39. Hudhayfad goes on spying: Once Hudhayfa d was relating the events in which they had

participated with Rasulullah r. Those sitting listening to him commented how they would

have behaved in various ways if they had been present. One Kufan said, ’If we’d lived at his

[prophet’s] time, we’d never have let his foot so much as touch the ground; we’d have carried

him on our shoulders.’

Hudhayfa d then said:

You shouldn’t wish for that. There we were, drawn up in battle array, keeping

down, while Abu Sufyan and his forces were above us, while the Jews of Banu

Qurayza were down below us, making us fear for our families. We never experi-

enced any night so black and violent as that; the winds blew fiercely with great

explosions like thunderbolts. It was so dark we couldn’t even see our fingers.

The backsliders began asking Rasulullah r permission to withdraw, saying that

their homes were exposed -though they were not exposed. He gave his permis-

sion to leave to each person who asked and so they would slip away. We were

some 300 men in number. Rasulullah r received us one by one until eventually

my turn came; I had nothing on to protect me from the enemy and the cold ex-

cept a woollen coat of my wife that came down no further than my knees. When

he came to me I was kneeling down. He asked, ”And who is this?” ”Hudhayfa,” I

replied, ”Hudhayfa, eh?” ”Yes, messenger of Allah,” I responded, keeping down

close to the ground and unwilling to get up. But I did rise and he said, ”There’s ac-

tivity among the enemy; bring me news of them.” Actually, I was the most terrified

of our men and certainly the coldest.

When I left, Rasulullah r supplicated, ”0 Allah, protect him from danger from his

front and rear, from his left and his right, from above him and from below him.”

And, I swear, I felt from then on entirely empty of the fear and cold Allah had

previously created inside me! As I was turning to leave, he called out, ”Hudhayfa,

don’t cause any disturbance in the enemy before you come back to me.”

As I approached the enemy camp, I saw the light of a fire they had burning. There

I saw a dark-skinned, heavy-set man holding his hands out above the fire and then

wiping them on his waist, saying, ”Get the mounts ready!” I had not known Abu

Sufyan before that; I took out an arrow with white feathered flights from my

quiver and positioned it in my how to shoot it in the light of the fire, but then

remembered how Rasulullah r had told me not to cause any disturbance before

I returned to him. So I stopped and returned the arrow to my quiver.

Then I mustered up my courage and entered their camp. Those men closest to

me were of Banu ’Amir, and they were saying that they should mount up and

leave, since they had no permanent quarters there and that the wind was blow-

ing right through their camp. I could hear the sounds of the stones raised by the

wind striking their mounts and their equipment.

 

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I left and went on my way back to Rasulullah r. Half way or thereabouts, I came

across 20 or so horsemen, fully shrouded, who told me, “Tell your master that

Allah has saved him!” So I returned to Rasulullah r, and found hi wrapped up in

a blanket, praying. No sooner was I back than I felt terribly cold again and began

shivering. As he prayed, Rasulullah r gestured to me and when I drew near him,

he spread his blanket out over me. When something troubled Rasulullah r, he

would pray. I made my report about the enemy and how they had been moving

out when I left the camp. Then Almighty Allah revealed:

0 you who believe, remember Allah’s favour to you, when troops came to you and

We sent down against them a wind and (Our) troops you could not see. Allah is

fully aware of what you do…

up to and including,

And Allah was sufficient for the believers in battle. Allah is Almighty, Powerful.

[33:9-25]

Ibn Kathir, Vol3. Related by al-Hakim, al-Bayhaqi. Also in an extended form a hadith of ’Ikrima

b. ’Ammar, from Muhammad h. ’Abd Allah al-Du’ali, from ’Abd al-’Aziz, the nephew of Hud-

hayfa.

40. Ihsan: To be patient in performing your duties to Allah, totally for Allah’s sake and in accor-

dance with the Sunnah in a perfect manner.

41. Giving to kith & Kin: All that Allah has ordered you to give them e.g; wealth, visiting, looking

after them, or any other kind of help.

42. Fahsha: All evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell

lies, to give false witness, to kill a life without right, etc.

43. Narrated by al-Haafiz Abu’l-Qaasim al-Tabaraani.

44. Reported by Abu Nu’aym. Also recorded in Sahih Bukhari

45. Dalâ’il al-Nubuwwa by Abu Nu’aym, vol.2, p.692.

46. Itminan

47. https://islamqa.info/en/answers/147341…

48. Mirqaat al-Mafaateeh (2/61).

49. Abu Daawood, at-Tirmidhi, Ahmad, Ibn Maajah and ad-Daarimee.

50. Reported by Imaam Askalani, in his Kitab al-Hisaba.

51. 5:54.

52. Rasulullah r gives da’wah to Wahshi: Narrated by Ibn Abbasd:

Rasulullah r sent a messenger with the invitation of lslam to Wahshi bin Harb

who was responsible for killing Hamzad. The messenger returned with a mes-

sage from Wahshi stating, ”0 Muhammad! How can you call me to Islam when

you say that a murderer, a mushrik and an adulterer shall meet with a grave pun-

ishment and this punishment will be multiplied for them on the Day of Qiyaamah

where they shall remain disgraced in it forever (referring to words of Allah 25:68-

9.). I have committed all of these crimes, so is there any scope for me?” Allah then

revealed:

Except those who repent and believe, and do righteous deeds; for those, Allah

will change their sins into good deeds, and Allah is Ever Oft-Forgiving, Most Mer-

ciful. [25:70]

 

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In reply to this ayat, Wahshi said, ”0 Muhammad! The condition in this ayat is

uncompromising which states, ’Except for those who (sincerely) repent, accept

eman and perform good actions.’ What if I do not have the opportunity to fulfil

it?” Allah then revealed:

Indeed, Allah does not forgive association with Him, but He forgives what is less

than that for whom He wills. [4:48]

To this, Wahshi replied, ”This forgiveness depends on the will of Allah. I do not

know whether I shall be forgiven or not. Is there any other scope for me?” Allah

then revealed the verse:

Say: ”O My slaves who have transgressed against themselves (by sinning)! De-

spair not of the mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft-

Forgiving, Most Merciful. [39:53]

Upon hearing this, Wahshi said, ”Yes, this is in order.” He then accepted Islam.

Other Muslims asked, ”0 Rasulullah r ! We had also committed the sins that

Wahshi committed.” Rasulullah r replied, ”It applies to all Muslims in general.”

Reported by Tabraani. Haythami.

53. Imam Ahmad, and al-Albani.

54. Maulana Mufti Muhammad Shafi, Ma’ariful-Qur’an, Revised by Justice Mufti Muhammad Taqi

Usmani.

55. Ibn Hazm ? said in al-Akhlaq wal Siyar.

56. Abu Dawud and Tirmidhi (who graded it saheeh) [6, 5]. Al-Hakim authenticated it, saying it

conforms to the criteria of Bukhari and Muslim, and Dhahabi corroborated him. Nasa’i and

Ibn Hibban also narrated it. Bayhaqi included it, and other narrations in his Sunan in a chapter

entitled, ”Permissibility of a man or men fighting alone in the enemy land.”

57. Piety, righteousness, etc; here it means Jannah.

58. Um-Haram g ’s eagerness to join in the path of Allah: Rasulullahr used to visit Um Haram

bint Milhan g, who would offer him meals. Um-Haram was the wife of Ubada bin As-Samit.

Rasulullah r once visited her and she provided him with food and started looking for lice in

his head. Then Rasulullah r slept, and afterwards woke up smiling.

Um Haram asked, ”What causes you to smile, O Rasulullah?”

He said. ”Some of my followers who were presented before me as fighters in Allah’s Cause (on

board a ship) amidst this sea cause me to smile; they were as kings on the thrones.”

Um-Haram said, ”O Rasulullah! Invoke Allah that he makes me one of them.

Rasulullah r invoked Allah for her and slept again and woke up smiling. Once again Um

Haram asked, ”What makes you smile, O Rasulullah?”

He replied, ”Some of my followers were presented to me as fighters in Allah’s Cause,” repeating

the same dream.

Um-Haram said, ”O Rasulullah! Invoke Allah that He makes me one of them.”

He said, ”You are amongst the first ones.” It happened that she sailed on the sea during the

Caliphate of Muawlya bin Abi Sufyan, and after she disembarked, she fell down from her

riding animal and died.

59. Sahih (authentic) according to Al-Albani. Sunan al-Tirmidhi 2267

60. Repentance of Ka’b bin Malik: Ibn Shihab ? reported that Rasulullah r made an expedition

to Tabuk and he had in his mind (the idea of threatening the) Christians of Arabia in Syria and

those of Rome. There were more than eighty people from the munafiqs who did not join the

Tabuk expedition. A similar number of beduin Arabs and a large number of other people did

not join this expedition.

 

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The munafiqs - not only they stayed behind but they were also encouraging others not to

do so, saying:

And they said: March not forth in the heat. [9:81]

Allah I ’s reply to this was:

Say: ”The fire of jahannam is more intense in heat. [9:81]

Ibn Shihab ? (further) reported that ’Abd al-Rahman ibn ’Abdullah ibn Ka’b informed him

that Abdullah ibn Ka’b who served as the guide of Ka’b bin ’Malikd as he became blind that

he heard Ka’b bin Malikd narrate the story of his remaining behind Rasulullah r from the

Battle of Tabuk. Ka’b bin Malikd said:

I never remained behind Rasulullah r from any expedition which he undertook

except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle

of Badr is concerned, nobody was blamed for remaining behind as Rasulullah r

and the Muslims went out seeking the caravan of the Quraysh, but it was Allah

Who made them confront their enemies without their intention (to do so). I had

the honour to be with Rasulullah r on the night of ’Aqaba when we pledged

our allegiance to Islam and it was more dear to me than my participation in the

Battle of Badr, although Badr was more popular amongst people as compared

with that (Tabuk). And this is my story of remaining back from Rasulullah r on

the occasion of the Battle of Tabuk.

Never did I possess means enough and (my circumstances) more favourable than

at the occasion of this expedition. And, by Allah, I had never before this expe-

dition simultaneously in my possession two rides. Rasulullah r set out for this

expedition in extremely hot season; the journey was long and was across a wa-

terless land and he had to confront a large army, so he informed the Muslims

about the actual situation, so that they should adequately equip themselves for

this expedition, and he also told them the destination where he intended to go.

And the Muslims who accompanied Rasulullah r at that time were large in num-

bers but there was no proper record of them.

Few men wanted to stay back, and were under the impression that they could

easily conceal themselves until revelations from Allah, the Exalted and Glorious

concerning them. And Rasulullah r set out on an expedition when the fruits

were ripe and their shadows had been lengthened, and I had fondness for those

fruits. Rasulullah r made preparations , as did the Muslims along with them.

I also set out in the morning so that I should make preparations along with them

but I came back and did nothing and said to myself: I have means enough (to

make preparations) as soon as I like. And I went on doing this until people were

about to depart and it was in the morning that Rasulullah r set out and the Mus-

lims too along with him, but I made no preparations. I went early in the morning

and came back, but I made no decision. I continued to do so until they hastened

and covered a good deal of distance. I also made up my mind to march on and to

meet them. Would that I had done that but perhaps it was not destined for me.

After the departure of Rasulullah r as I went out amongst people, I was shocked

to find that I did not find anyone like me but people who were labelled as hyp-

ocrites or the people whom Allah granted exemption because of their incapacity

and Rasulullah r took no notice of me until he had reached Tabuk.

(One day as he was sitting amongst the people in Tabuk) he said: What has hap-

pened to Ka’b bin Malik? A person from Banu’ Salama said: Rasulullah r , the

(beauty) of his cloak and his appreciation of his sides have allured him and he

was thus detained.

Mua’dh ibn Jabal said: Woe be upon that what you contend. Rasulullah r, by

Allah, we know nothing about him but good.

 

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Rasulullah r, however, kept quiet. It was during that time that he r saw a man

dressed in white, shimmering like a mirage. Thereupon Rasulullah r said: May

he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that

person who contributed a sa’ of dates and was scoffed at by the hypocrites.

When this news reached me that Rasulullah r was on his way back from Tabuk

I was greatly perturbed. I thought of fabricating false stories and asked myself

how I would save myself from his anger on the following day. In this connection,

I sought the help of every prudent man from amongst the members of my family

and when it was said to me that Rasulullah r was about to arrive, all the false

ideas banished (from my mind) and I came to the conclusion that nothing could

save me but the telling of truth, so I decided to speak the truth and it was in

the morning that Rasulullah r arrived. And it was his habit that as he came back

from a journey he first went to the masjid and observed two raka’as of nawafil

prayer (as a mark of gratitude) and then sat amongst people. And as he did that,

those who had remained behind him began to put forward their excuses and

take an oath before him and they were more than eighty persons. Rasulullah r

accepted their excuses on the very face of them and accepted their allegiance

and sought forgiveness for them and left their secret (intentions) to Allah, until

I presented myself to him.

I greeted him and he smiled and there was a tinge of anger in that. He r then

said to me: Come forward. I went forward until I sat in front of him.

He said to me: What kept you back? Could you not afford to go in for a ride?

I said: Rasulullah r, by Allah, if I were to sit in the presence of anybody else from

amongst the worldly people I would have definitely saved myself from his anger

on one pretext (or the other) and I have also the knack to fall into argumentation,

but, by Allah, I am fully aware of the fact that if I were to put forward before you

a false excuse to please you Allah would definitely provoke your wrath upon me,

and if I speak the truth you may be annoyed with me, but I hope that Allah would

make its end well and, by Allah, there is no valid excuse for me. By Allah, I never

possessed so good means, and I never had such favourable conditions for me as

I had when I stayed behind you.

Thereupon, Rasulullah r said: This man told the truth, so get up until Allah gives

a decision in your case. I stood up and some people of Banu’ Salama followed me

in hot haste, and they said to me: By Allah, we do not know about you that you

committed a sin prior to this. You, however, showed inability to put forward an

excuse before Rasulullah r as those who stayed behind him have put forward

excuses. It would have been enough for the forgiveness of your sin that Rasulul-

lah r would have sought forgiveness for you. By Allah, they continued to incite

me until I thought of going back to Rasulullah r and contradict myself. Then I

said to them: Has anyone else also met the same fate? They said: Yes, two per-

sons have met the same fate as has fallen to you and they have made the sane

statement as you have made, and the same verdict has been delivered in their

case as it has been delivered in your case. I said: Who are they? They said: Mu-

rara ibn ar-Rabi’a ’Amiri and Hilal ibn Umayya al-Waqafi. They made a mention of

these two pious persons to me who had participated in the Battle of Badr and

there was an example for me in them. I went away when they named these two

persons.

Rasulullah r forbade the Muslims to talk with three of us from amongst those

who had stayed behind him. The people began to avoid us and their attitude

towards us underwent a change and it seemed as if the whole atmosphere had

turned (hostile) against us and it was in fact the same atmosphere ot which I was

fully aware and in which I had lived (for a fairly long time). We spent fifty nights

in this very state and my two friends confined themselves within their houses

and spent (most of the) time in weeping, but as I was young and strong amongst

 

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them I got (out of my house), participated in salaat with jama’ah, moved about in

the bazar; but none spoke to me. I came to Rasulullah r as he sat amongst (peo-

ple) after the prayer, greeted him and asked myself whether his lips stirred in

response to my greetings (or not). Then I observed salaat beside him and looked

at him with stealing glances and when I attended to my salaat, he looked at me

and when I cast a glance at him he turned away his eyes from me.

And when the harsh treatment of the Muslims towards me extended to a (con-

siderable) length of time, I walked until I climbed upon the wall of the garden

of Abu Qatada, and he was my cousin, and I had the greatest love for him. I

greeted him but, by Allah, he did not respond to my greetings. I said to him:

Abu Qatada, I adjure you by Allah, aren’t you well aware of the fact that I love

Allah and His Messenger r the most. He kept quiet. I again repeated saying: I

adjure you by Allah. aren’t you well aware of the fact that I love Allah and His

Messenger r the most. He kept quiet. I again adjured him, whereupon he said:

Allah and the Messenger r are best aware of it. My eyes began to shed tears

and I came back climbing down from the wall and as I was walking in the bazar

of Medina a Nabatean from amongst the Nabateans of Syria, who had come to

sell food-grains in Madinah, asked people to direct him to Ka’b bin Malik. People

gave him the indication by pointing towards me. He came to me and delivered

to me a letter of the King of Ghassan and as I was a scribe I read that letter and it

was written like this: ”Coming to my point, it has been conveyed to us that your

friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created

you for a place where you are to be degraded and where you cannot find your

right place, so you come to us that we should accord you honour. As I read that

letter I said: This is also a calamity, so I burnt it in the oven.

When out of the fifty days, forty days had passed and Rasulullah r received no

revelation, there came the messenger of Rasulullah r to me and said: Verily, Ra-

sulullah r has commanded you to remain separate from your wife. I said: Should

I divorce her or what (else) should I do? He said: No, but only remain separate from

her and don’t have sexual contact with her.

The same message was sent to my companions. So I said to my wife: You better

go to your parents and stay there with them until Allah gives the decision in my

case. The wife of Hilal ibn Umayya came to Rasulullah r and said: O Rasulullah,

Hilal bin Umayya is a senile person, he has no servant. Do you disapprove of my

serving him? He said: No, but don’t go near him.

She said: By Allah, he has no such instinct in him. By Allah, he spends his time

in weeping from that day to this day. Some of the members of my family said

to me: Were you to seek permission from Rasulullah r in regard to your wife as

he has granted permission to the wife of Hilal ibn Umayya to serve him. I said: I

would not seek permission from Rasulullah r, for I cannot say what Rasulullah r

may say in response to seeking my permission. Moreover, I am a young man.

It was in this state that I spent ten more nights and thus fifty nights had passed

that we were boycotted. It was on the morning of the fiftieth night that I ob-

served my fajr salaat and was sitting on one of the roofs of our houses. And I

was in fact sitting in that very state which Allah, the Exalted and Glorious, has

described about us in these words:

Life had become hard for myself and the earth had compressed despite its vast-

ness. [3:118]

that I heard the noise of an announcer from the peak of the hill of Sal’ saying at

the top of his voice: Ka’b bin Malik, there is glad tidings for you.

I fell down in sajdah and came to realise that there was (a message of) relief for

me. Rasulullah r had informed the people of the acceptance of our repentance

by Allah as he offered the dawn prayer. So the people went on to give us glad

 

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tidings and some of them went to my friends in order to give them the glad tid-

ings and a person galloped his horse and came from the tribe of Aslam and his

horse reached me more quickly than his voice. And when he came to me whose

sound I heard, he gave me the glad tidings. I took off my clothes and clothed him

with them because of his bringing good news to me and, by Allah, I possessed

nothing else than these two on that occasion, and I asked one to lend me two

clothes and dressed myself in them.

I came to Rasulullah r and on my way I met groups of people who greeted me

because of (the acceptance of) repentance and they said: Here is a greeting for

you for your repentance being accepted by Allah. (I moved on) until I came to

the masjid and Rasulullah r had been sitting there amongst persons. So Talha

bin ’Ubaidullah got up and rushed towards me and he shook hands with me

and greeted me and, by Allah, no person stood up (to greet me) from amongst

the muhajirs except he [Ka’b d said that he never forgot that good gesture of

Talha d].

I greeted Rasulullah r with Assalam-o-’Alaikum and his face was glistening be-

cause of delight, and he said: Let there be glad tidings and blessings for you - for

this is the best day you have ever had since the day your mother gave birth to you.

I said: O Rasulullah. Is this acceptance of repentance from you or from Allah?

He said: No, it is from Allah.

And it was common with Rasulullah r that as he was happy his face brightened

up and it looked like a part of the moon and it was from this that we recognised

it (his delight). As I sat before him, I said: O Rasulullah, am I allowed to give in

charity my wealth for Allah’s sake and for the sake of His Messenger r?

Thereupon Rasulullah r said: Keep some property with you as it is better for you.

I said: I shall keep with me that part which fell to my lot in Khaibar. I said: O Ra-

sulullah, verily, Allah has granted me salvation because of truth and, therefore,

(I think) that repentance implies that I should not speak anything but truth as

long as I live.

By Allah, I do not know whether anyone amongst the Muslims whom Allah put to

more severe trial than I because of telling the truth. And since I made a mention

of this to Rasulullah r up to this day I have not told any lie and, by Allah, I have

decided not to tell a lie and I hope that Allah would save me (from trials) for the

rest of my life and Allah, the Exalted and Glorious, revealed these ayat:

Allah has forgiven the Prophet r, the muhajirs and the ansaars who followed him

in the time of distress (Tabuk expedition), after the hearts of a party of them had

nearly deviated, but He accepted their repentance. Certainly, He is to them full

of kindness, Most Merciful. And (He did forgive also) the three who did not join

till for them the earth, vast as it is, was straitened and their own selves were

straitened to them … [9:117-8]

And this revelation reached up to:” …O you who believe! Be afraid of Allah, and

be with those who are true (in words and deeds). [9:119]

By Allah, since Allah directed me to Islam there has been no blessing more sig-

nificant for me than this truth of mine which I spoke to Rasulullah r and if I were

to tell a lie I would have been ruined as were ruined those who told lies, for in

regard to those who told lies Allah used harshest words used for anyone as He

descended revelation:

They will swear by Allah to you, when you return to them, that you may turn away

from them. So turn away from them. Surely, they are impure, and jahannam

is their dwelling place – a recompense for that which they used to earn. They

(munafiqs) swear to you that you may accept them, but if you are pleased with

them, certainly Allah is not pleased with the fasiqs. [9:95-96]

 

207

K’abd further said:

The matter of us three persons was deferred as compared with those who took

an oath in the presence of Rasulullah r and he accepted their allegiance and

sought forgiveness for them and Allah did not give any decision in regard to us.

It was Allah, the Exalted and Glorious, Who gave decisions in our case, three

who remained behind. ”the three who were left behind” do not mean that we

remained back from jihad but these imply that He kept our matter behind them

who took oath and presented excuse before Him [4].

61. Narrated by Abu Sa’id Al-Khudriyd [8]:

A wolf attacked a sheep and took it away, but the shepherd ran after the wolf

and grabbed it from him. The wolf sat down and said: “Don’t you fear Allah? How

could you grab from me a sustenance which Allah has given me?

The shepherd then said: “How strange! A wolf talking like a man!”

The wolf then said to him: “Shall I tell you something which is even stranger?

Muhammad r in Madinah is telling people the news of the previous times in

history”.

The shepherd then came leading his sheep until he entered Madinah, and he left

his sheep on one side of Madinah. He then came to the Prophet r and told him

about the wolf. Rasulullah r asked someone to announce among the people

that: “A prayer is to be offered in congregation”. Rasulullah r the came out and

said to the shepherd: “Tell them”. The shepherd then told the people about what

happened with the wolf.

Rasulullah r then said: “He is truthful. I swear by Whom my soul is in His hand,

the Hour will not be established until the wild animals talk to man, and the man is

spoken to by the tip of his lash and by his shoelace, and his thigh tells him about

what his wife did after he left her”.

62. In Wujooubut Ta’aawun bayal-Muslimeen [18].

63. Abu Nu’aym in his Hilya.

64. Da’wah incident of Bi’r-Ma’ana: Narrated on the authority of Anas d:

Rasulullah r sent seventy men from the tribe of Bani Sulaim to the tribe of Bani

Amir. When they reached there, my maternal uncle said to them, ”I will go ahead

of you, and if they allow me to convey the message of Rasulullah r; otherwise

you will remain close to me.”

So he went ahead of them and the polytheists granted him security. But while

he was reporting the message of Rasulullah r, they beckoned to one of their

men who stabbed him to death. My maternal uncle said:

Allahu Akbar! By the Lord of the Kaba, I am successful.

After that they attacked the rest of the party and killed them all except a lame

man who went up to the top of the mountain. (Hammam, a sub-narrator said, ”I

think another man was saved along with him).” Jibril u informed Rasulullah r

that they met their Lord, and He was pleased with them and made them pleased.

We used to recite, ”Inform our people that we have met our Lord, He is pleased

with us and He has made us pleased” Later on this Quranic Verse was abrogated.

Rasulullah r invoked Allah for forty days to curse the murderers from the tribe

of Ril, Dhakwan, Bani Lihyan and Bani Usaiya who disobeyed Allah and his Apos-

tle [3].

65. Bazzaar and Tabraani in his Kabeer, as quoted in Targheeb wat Tarheeb (Val.l Pg.91J.

 

208

66. Imam Shams al-Din al-Dhahabi in Siyar A’lam Al-Nubala’i.

67. Fataawa ‘Ulama’ al-Balad al-Haraam.

68. Abu Dāwūd 4338 Sahīh by Al-Albāni.

69. Narrated by Abu Darda. Imam al-Ghazali quotes in his Ihya Ulumuddin.

70. Reported in Tabrani & Targhib as quoted in Muntakhab Ahadith.

71. Qur’an 2:286.

72. Kanzul ‘Ummal Hadith No. 5055, Jame’ al-Ahadith, No. 33703.

73. Quran 10:85-6.

74. Quran 10:87.

75. Quran 10:88.

76. Sunan Abu Dawud & Saheeh al-Jaami’ & Ahmad & Abu Umayyah at-Tarsoose in ”Musnad ibn

’Umar”. Authenticated by Ibn Taymiyyah in Majmu-Fatawa (29/30).

77. Explained by Maulana Saeed Ahmad Khan ?.

78. These basis are attributed to Bai Iqbal Naiyar who explained them in 1988 Nizamuddin.

79. Quran 11:114

80. Qur’an 8:60.

… " …

 

209

Words of Maulana Ilyas

 

Khandlawi ?

 

What follows now is a series of statements of Maulana Ilyas ?, which don’t follow

any kind of order [23].

 

≡ In the lectures, the whys and the wherefores of the commands of shari’at should not be discussed. People should be taught to keep just the following three

things in their minds:

1. In every deed, intention should be to please Allah.

2. To have the belief of the akhira: every deed should be centred on winning the

divine pleasure, together with a belief in the akhira. it will be rewarding in the

akhira. In the akhira, you will either reap the returns of your [good] deeds, or

[at least,] punishment will be forgiven. [99:7-8]

3. There should be no aim of gaining anything before death in this world [from

the acts of worship], because these things come by themselves and do not

stand primary; and, though these things are guaranteed - and it is necessary

to believe that these things will be given - yet it should not be the object of

performing an action.

 

≡ The work is so significant in itself that the sawing of the head [as faced by prophet Zakaria u ] and the flying sedan of prophet Soliman u do not matter in

this path.

 

≡ These days an oft-repeated error in the chapter of deen is that beginnings are regarded as the ultimate and means are given the status of objectives. If we

ponder, we will then find that in all branches of deen, this error has become en-

trenched and is the root cause of thousands evils.

≡ It is related in the hadith:

Whosoever does not show mercy, will not be shown mercy. Have mercy

upon those on earth and the One in the heaven will show mercy on you.

It is a pity that people have restricted this mercy to those who are hungry, thirsty

and naked, and have no pity on the muslims who are deprived of deen. It is as if

they consider the lack of material things to be a loss, but do not consider a lack

of deen as such. Therefore, why should the One in the heaven have pity upon us

when we do not take pity on the ruined religious conditions of muslims.

The foundation of our tabligh is based upon this pity. Therefore, this work should

necessarily be done with compassion and feelings of mercy. If a person goes out

for tabligh because of the sad religious state of his fellow muslims pains him, he

will certainly perform his duty with compassion and sympathy. However, if he does

not have this disposition but has another intention, then he will be involved in

pride and self-elation from which no benefit can be expected. The one who will

bear this hadith in mind while doing the work will have sincerity, as well as watch

over his own failings. While his gaze may fall onto the shortcomings of others, he

will not lose sight of their Islamic merits. Such a person will not defend his nafs

(lower self) but will blame it. The crux of this tabligh effort is not to favour the

self but to keep the lesson of blaming the self in view.

 

≡ In the beginning of Islam (when deen was weak and dunya was strong), Rasu-lullah r used to go to those lacking in the desire for deen and the truth, attend

their assemblies and though uninvited, he still gave them the da’wat. He did not

wait for the people to invite them. He sent the sahaba f to do tabligh in some

places. In these times, the same weak conditions prevail. Hence, we should go

to those who have no desire, to the assemblies of the atheists, sinners, etc., and

exalt the Word of Allah I in their midst.

 

≡ Respected friends! Time is still left for work. Two great dangers for deen are approaching in the near future. The first one will be a missionary movement of the

propagation of disbelief, just like the Shuddi Tehreek (a tyrannical movement in

the sub-continent forcing muslims to adopt Hinduism in 1920s), which will travel

among the ignorant masses. The second one will be atheism and apostasy, which

is coming hand in hand with the western government and political system. These

two sources of waywardness will rush like the flood. Therefore, do what you can

before these appear.

 

≡ The method of general religious education and training which we want to spread through this movement of ours, was the only method which existed in the days of

Rasulullah r ; in those days, deen used to be learnt and taught generally in this

course of action. From then on, all the other methods which were developed

for this purpose, e.g., compiling and writing books, education through books, etc.

were the creations of circumstances for fulfilling the felt needs. What a pity it is

that people now regard these methods as the actual method, whereas the method

of the days of Rasulullah r which is the actual and the best method of general re-

ligious education and training, has been forgotten since long.

≡ What is tabligh? Tabligh is the effort of sending every talk of deen to the heart.

211

≡ Man’s nature inclines faster towards despair. This is so because when one be-comes despondent, he no longer regards himself responsible for making efforts

and therefore remains idle. Understand it well that this is the trap of the shaitan

and nafs.

 

≡ To become despondent on account of lack of means and resources is a sign that you have become worshippers of these resources and that your faith in the

promise of Allah and His unseen power is but little. Depending entirely upon Allah

and with courage rise to the occasion and Allah will prepare the means otherwise,

what can man accomplish by himself? Courage and struggle according to our full

capacity is a pre-condition.

 

≡ The verse “And from what We have provided, they spent…[2:3]” is not confined to riches and wealth but whatever ability, external or internal, given to us by Allah,

for example, fikr and raai (thinking and opinion) or hands and feet; these are all

gifts from Allah and to utilise them for the work of Allah and for His deen are all

included in this verse.

 

≡ …I decided that whatever external and internal potential Allah has given me, I should utilise for the work on which Rasulullah r used his strength, i.e. the effort

on Allah’s servants, especially the negligent and those lacking in urge, to divert

them to Allah and to spread the idea to consider life cheap for the sake of propa-

gating the words of Allah. This is our movement and this is what we tell everybody.

If this work is established, then a thousand more madrasahs and khanqas (spiritual

centres) will be established. In fact, every muslim will become a madrasah and a

khanqa in himself. Then the favours brought by Rasulullah r will be then enjoyed

by all the people. This is the right and the prestige of deen that it should reach

out to everyone, high and low.

[To someone who made excuse of old age maulana explained:

If in reality you thought yourself competent at first to have power or strength to

do something, then at that time you were not fit for the work of Allah. If you

have definite certainty that you now have no power or strength and cannot do

anything, then you have now become entitled to do Allah’s work and to be worthy

of attaining Allah’s help. It is a condition to acquire Allah’s help that man should

consider himself completely helpless and have faith that only through Allah can

work be done. Without this, no help can be expected from Allah. It is stated in a

Hadith Qudsi: ”I am with those whose hearts have been broken.”

 

≡ To beg Allah for His grace and sustenance, etc. is mandatory but to seek com-pensation for worship, service to the creation, etc. in this world is haram.

 

≡ The stages which Rasulullah r taught us to achieve by sacrificing our lives or with a keen desire to sacrifice ourselves and whatever sahaba f had acquired by

sacrificing themselves in the path of deen, you people wish to acquire them by

only reading the books, lying comfortably in your beds!

 

≡ This effort is a washer man platform. All types of dirty, foul and filthy clothes come here.

 

212

≡ [Said to one of his relatives:] People out there are burning in the fire of igno-rance and you are wasting your time here inquiring after my health!

 

≡ [Once a person presented a purse to him with the request that he used it, ex-clusively, for his own needs. The Maulana replied:] If we do not regard Allah’s

work our own, how can we claim to be His bondmen ?

[With a sigh, he added:] Alas! We are not the just appreciators of the sacred

Prophet. We do not know his true worth.

 

≡ When we do not fulfil the commandments of Allah and refrain from the forbid-den in our personal lives over which we have full control and there is no obstacle

or compulsion, then how is it possible that we be entrusted with the governing of

this world?

 

≡ Only speech has been left. Writing has been left. Religious conferences are the cheating of shaytan. Do this; do that; but doing nothing! Brothers! Until you

do not move your feet, the darkness of the heart is not going to finish…

 

≡ Brothers! At this time disbelief and atheism are very powerful. Under these conditions separate and individual efforts of reform will not work. Hence, with

full force and collective effort, the struggle should carry on. “And hold firmly to

the rope of Allah collectively…[3:103]”

… … !

 

213

Words of Maulana Yusuf

 

Khandlawi ?

 

What follows now is a series of statements of Maulana Yusuf ?, which don’t follow

any kind of order [16].

 

≡ The qualities with which Rasulullah r passed his life and the qualities with which he performed the effort of deen - the name of these qualities is called tab-

ligh.

 

≡ Allah I has kept the success of humanity in their internal strength: Success or failure is the name of the internal condition of the person.

Allah I has shown how a people is disgraced despite having sovereignty and re-

sources. Also, He had shown honour in need and in poverty. If people’s internal

yaqin and the a’mal which come out from inside of him become rectified, then

Allah I will create the environment of success, regardless of the poor material

quality. From where people see construction, He had shown destruction.

 

≡ The foundation of circumstance is not mulk and maal [power, means & materi-als], money or land or rockets etc. Rather the foundation is a’mal. Only the a’mals

of prophets, sahaba and ulama will harmonize and rectify our circumstances. Mulk

& maal or gold & silver will not rectify our circumstance. Those who believe that

gold & silver or mulk & mal will rectify our condition are in deception, the reality is

not like this, Allah I connected success with a’mal, He did not connect condition

with any material. The condition will be according to a’mal.

 

≡ In this path, du’a is accepted like the prophets of Bani Israel. What it means is that just like the way Allah made them successful against the apparent means

by using His power of qudrah, and levelled the falsehood with the ground, the

same way Allah will manifest His qudrah for the aid of the worker upon his dua,

and against the apparent system.

≡ One great danger to this work is to limit it within the structure and form. Then the soul of the work will come out of it. The safety from this is that the worker

performs all a’mals of this work by sacrificing the structure and embrace striving

and difficulty, and never to leave this form of mujahada. Increase effort among

the poor, continue jamat on foot.

People will come and say, ”Take, spend this money in the path of Allah”. At that

time sacrificing the structure will be required. So inform them, ”Brother, here we

develop the zeal to spend on the correct and sacred way. You will then be able to

spend it yourself, so learn the method here.”

…The real framework of this effort involves da’wah, gast, talim, tashkil etc. When

mashwara is required then only consult those suitable in giving opinions. The peo-

ple giving mashwara should never be from those detached from the umumi effort.

 

≡ At the moment Muslims only have the rituals and structure of deen. The aim of this effort of tabligh is that the true soul and essence of deen come to them.

They have mutilated organs of deen, the aim of tabligh is that the complete and

pure deen come to them in an orderly fashion.

The six qualities upon which a lot of effort and drill is made by tablighi programmes,

the aim is to normalise a Muslim life spent upon pure and ordered deen, keeping

the commands of Allah and reward and punishment of hereafter in front.

 

≡ The higher the level of effort made, the more hidaya which will be distributed. When that effort ends hidaya will begin to come out of the Muslims. Firstly hi-

daya will come out from business transactions, social customs, meaning instead of

applying the rules of deen alternative rules and methods will be applied in them,

then obligatory duty will come out. In the end, many evil practices will enter. Even

Muslims will come out of deen! On the contrary, when the effort of deen is made

hidaya begins to come. After that with the increased effort of deen hidaya will

spread further.

 

≡ The aim of our tablighi effort is that Muslims begin to live a life bound by the commands of Allah. It is hoped that by developing the six qualities and habituating

in these they will come to the intended condition. This …condition will be realised

inshallah if we practice and act according to the meanings, that is through physical

effort, tolerating the difficulties and monetary loss, and following the commands

of Allah even if it is contrary to human desire and nafs.

 

≡ What is the field of making effort and striving? People think agriculture-farming, trade-business, career-employment etc. are the fields of effort. Similar, on a sec-

ond front, collectively they participate in election in order to influence the admin-

istration and to get power. However, these things are like a light bulb or an electric

fan. We cannot exert effort on the bulb or the fan to turn the light on or turn the

fan. Instead, we should reach out to the switch. Similarly, if our relationship with

Allah is built, then anything can happen. On the contrary, if our relationship with

Allah is not built then despite making an all-out effort the end result will be zero.

 

≡ People will murder each other and devour, this condition will arise when hu-mans will have passions like animals when they will only live for themselves.

 

215

≡ This effort of da’wah accustoms every ummati in a special way of spending their own time and wealth. This is why we must avoid anything that might reduce

the level of time and wealth spent in this effort. Otherwise, there is a danger that

the people accustomed to this effort will be lured into seeking name, fame etc.

We need to increase the customs peculiar to this effort, to the best of our ability

and spread this with tolerance, simplicity, and by imploring and sacrificing tempo-

rary and temporal desires. This is the mentality of this effort, this is what we also

find in the effort, the methodology of Rasulullah r and his sahabaf . This effort

will progress as much as it conforms to their way, and decline in influence by as

much as it is lacking in conformity.

 

≡ Attaining success in life or in the hereafter is impossible without the a’mals of Rasulullah r , even if all the worldly means has been accumulated. Rather, worldly

means and power, business, farming will be devoid of the soul unless these activ-

ities carry the light of the a’mals of Rasulullah r.

 

≡ Just as Rasulullah r had shown how to pray, fast, perform hajj, in the same manner, Rasulullah r had shown us how to make the effort of deen. Muslims re-

ceived da’wah of prophets too. Now Muslims think that people just need to earn,

eat, get busy with their own pursuits!

 

≡ Because of our evil deeds our mentality and mindset have become individu-alistic, whether it involves dunya or deen, our mentality and tastes have become

such that our heart only wishes to get busy with personal conditions, we think

that in doing so our problems will be solved. On the contrary, as a result of fo-

cusing on personal problems, by making effort only on personal issues, our trials

and calamities do not decrease. In fact, it will only increase it. Without rectify-

ing the collective problem, solving individual problems is difficult. If a calamity

comes as a consequence of collective corruption then it can spoil the condition

for everybody.

 

≡ The Americans made a lot of things, they spent billions to stop the sale of al-cohol and tried everything, yet instead of decrease the sale of alcohol increased.

Alhamdulillah by the effort of tabligh millions left forbidden acts which they them-

selves could not imagine possible.

 

≡ All of the destruction is due because ummah is no longer acting as an ummah; rather they have forgotten what is ummah and how Rasulullah r built this ummah.

 

≡ At a time when the whole creation is caught up in distress, and there is no other way except this effort, then the responsibility of our friends has reached

beyond the limit. So suppress whatever lowly and humiliating passions that we

have, maximise the use of this effort & movement, unwaveringly cry a lot at night

in supplication for the whole creation in general and Muslims in particular, with

full yaqin and expectation.

 

≡ If our decisions are pleasing to Allah I, according to the way of the prophets, then we are sorted. “O Muslims! Change your own character! Change your life-

styles by following the life-styles of prophets. Shape your framework according

to them. Replace your efforts with the efforts of prophets.”

 

216

≡ Every single Muslim, be an alim or saint, elder or hafiz, trader or farmer, labourer or destitute, city dweller or villager, in summery, all the different classes of people

of this ummah establish discipline in their life.

 

≡ The object of the kalima is the change of yaqin, to come out of the yaqin of means and materials to the qualities & attributes of Allah I , this we have to de-

velop through this kalima. What is the second part, Muhammad Rasulullah, for?

That is to shape our system of life the way taught by Rasulullah r. The more we

give da’wah with yaqin, the more yaqin will increase, and the more we recite this

kalima with its greatness and due regard while remembering Allah I , the more

yaqin will come to heart.

 

≡ Knowledge is to know, in every condition, commands for every place, similar to what we practice inside salat, to create the zeal to learn about Him, before

performing any action learn about it, how did Rasulullah r perform this - to learn

this if we have to leave our homes, sacrifice our health and wealth, then sacrifice

those things. If our condition is like this then this knowledge will lead to correct

zeal or emotion.

 

≡ Whatever does not benefit the deen, save yourselves from that while in this life.

 

≡ Talk like this: Brother, We are Muslims, We all said “La ilaha illallahu Muham-madur Rasulullah.” We believe that Allah I is our sustainer. Profit-loss, honour-

dishonour is in the hands of Allah I. If we follow the commands of Allah and live

our life according to the way of Rasulullah r, Allah will be happy and make our

life. How our life becomes according to commands of Allah and the way shown by

Rasulullah r, regarding this worry and concern a talk is taking place.

 

≡ Allah I has set criteria for success. That is same for the king, commander, millionaire, poor, same for everyone, like everyone has passed through the private

part of man, everyone then passed through woman, and everyone will be below

the ground, in the midst of all insects and stink. Similarly, the criteria for success

which apply between birth and death is also the same, ie yaqin and a’mal.

 

≡ Every Muslim should be honoured for becoming an ummati of Rasulullah r . Humble in front of every Muslim, be small in front of others, give rights of every

person and not expecting that our own rights are served…

One who belittles himself in front of others for Allah’s sake, Allah will raise him

and give honour. For this, we create a desire in others to do ikram. We need to

explain the value of a Muslim. They should hear the stories of excellent character,

benevolence and think better of others involving Rasulullah r and his sahaba f.

At the same time practice and habituate to do likewise, and cry to Allah to give us

the tawfiq to copy the character of Rasulullah r.

 

≡ There are two types of wali of Allah. One is that the person leaves everything to go to mountains, tries to remain holy and approach Allah I . This is the lower

level. The second and better level is to live every branch of life with the qualities

of wali. For this, it is necessary that they come out of their businesses in order to

build yaqin, ibadah and character. After building this they can go back to worldly

life.

 

217

≡ Today there is a section of the ummah who display a culture of personal a’mals, and yet that is lifeless. Let the relationship between Allah and His slave be built -

and for this end, we are to devote our life and wealth, and never to desire anything

from the people upon whom effort is being made.

 

≡ Doing any action without seeking the pleasure of Allah I is arrogance and show. To have the asbabs, or increase in asbabs, to get praised by the people, to

become great or famous, to be in need by all, to be followed, to get recognised for

status, to get consulted - to do an action for any of these reasons is not ikhlas or in

the path of Allah. In fact, the sincere slaves of Allah, despite knowing the virtues

of a’mal, don’t do those for their virtues and promises despite having firm yaqin on

them. The reason for this is that the promises will be gained even without making

intention for them, but that is not the purpose.

… … !

 

218

Glossary

 

A Amir-ul-mu’mineen: The term means

”Leader of the Believers” and this title is

Akhira: Hereafter. Period after people

have been brought back to life, in body and d reserved for Muslim Rulers. It was first

used for ’Umar .

soul, on the Day of Qiyamah.

’Abd Ansar: Helpers. Muslims during the time of : Slave, servant, worshipper.

Rasulullah r who were native inhabitants

Abu (or Abi): A prefix meaning ”father of’. of Madinah and who helped the muhajirs

who migrated. Singular is ansari.

Adab: Courtesy, etiquette, manners.

Adhan: (or Azan) The public call made be- ’Aqeedah: The faith, creed and beliefs of

fore every fardh salat. the Muslims.

’Alamin: Mankind, jinns and all that exists. Asbab: Means of accomplishing some-

thing. It could be either apparent or

’Alim: (pl. ’Ulama) A religious scholar

possessing deep knowledge which is also worldly, eg. factories, skill, job, food,

matched by truthfulness and practice. medicine iron and gold; or it could be deeni

or hidden, eg. support of Allah I, salat, pa-

Allah: Allah is the Creator and Sustainer of tience, taqwa, dua.

all creation and controls everything in the

universe. He is the One and Only being wor- As-Salamu ’Alaikum: Muslim greeting

thy of worship Who has no partners or chil- meaning ”Peace be upon you.”

dren and is unlike anything we know.

Auliya’: Friends of Allah.

Allahu Akbar: This expression is referred

to as the ”Takbeer” and commonly trans- Ayah: (pl Ayat) A verse of the Qur’an or

lated as ”Allah is the Greatest”. the natural signs in the universe that inform

one about the existence and Oneness of

A’mal: Act/deed or practice.

Allah or miracles of the prophets. In many

Ameer: Leader. verses, all three meanings can be assumed.

B also used to refer to any true religion of

the past, which Allah taught man through

Baitul Muqaddas (al-Quds, Jerusalem):

His prophets. The religions of the previous

This ancient city is famous in the Muslim prophets are also referred to as Islam.

world because the Masjidul Aqsa in it.

Deeni: Related to the deen.

Bani Isra’el: The children of Isra’el. Isra’el

was the title of Ya’qoob u, who was the son Dhikr: (pl. Adhkar) Remembrance of

of Is’haq u and the grandson of Ibrahim u Allah to remain concious of Him in all ac-

. The Bani Isra’el are therefore the descen- tions. However, it is often used for the for-

dants of Ya’qoob u, commonly known as mal repetition of words by which Allah is

the Jews. remembered, such as repeating the words

”La Ilaaha Illalah”, or ”Allahu Akbar”, etc.

Barakah: Blessings.

Bay’ah Dinaar: A coin made of pure gold that was : A pledge of allegiance.

used as a form of currency. It was equal to

Bid’ah: An act or a belief that is not part of approximately 4.25g of gold.

deen, but understood as such.

Dirham: A coin made of pure silver that was

-bin-: This word appearing between two used as a form of currency, It is equal to ap-

names means ”the son of’. proximately 3.lg of silver.

-bint-: This word appearing between two Du’a: A supplication or prayer to Allah.

names means ”the daughter of’.

Dunya: World. Also means temporary,

Bismillah: The act of reciting ’Bismillah”

tempting worldly possessions.

or ’Bismillahir Rahmanir Raheem” (In the

name of Allah, The Beneficiant, The Merci- Durood: Also referred to as a salat on Rasu-

ful). lullah r. Sending salutations to Rasulullah r

by reciting certain formulations, which all

Bukhari: The most authoritative hadith

compilation by Imam Bukhari .

? invoke Allah to shower his choicest mercies

on him.

D

E

Dajjal: Great deceiver. Anti-Christ.

Rasulullah r Ehsan: Goodness, Favour. mentioned that he will appear

before the Day of Qiyamah and lead the

’Eid: Muslim religious festival.

Kuffar armies against the Muslim armies.

’Eesa u will eventually kill him. Eman: Belief. Eman means believing in

Da’eef tawheed and the prophethood of Rasulul- : Weak. A hadeeth that has not met

the criteria of sahih. lah r together with everything else that

he r taught.

Da’wah: An invitation or call. It describes

the act of inviting people towards Islam. F

Day of Qiyamah: Last Day. The day this

world will come to an end and everything Fasiq: An evil person, defiantly disobedi-

besides Allah will die. ent.

Deen: Although this term refers to the re- Fahsha’: Great sins of every kind, unlawful

ligion of Islam as we know it today, it is sexual intercourse, etc.

 

220

Faqih: (pl. Fuqaha) Recognised jurists of Is- Halat: Trial & tribulation.

lam. The term generally refers to the four

famous imams of the four schools of ju- Haram: Something that the shari’ah clearly

risprudence. declares unlawful and prohibited.

Hasan: A hadeeth that has met the criteria

Fatwa: (pl. Fatawa) A ruling or verdict

of authenticity to a sufficient level as would

passed by a Mufti stating the legal status of

allow it to be used as legal proof.

an act.

Hidaya: Guidance, especially the guidance

Fikr: Worry, concern.

Allah gives people to do good.

Fiqh: Islamic jurisprudence.

Hijrah: To migrate from one place to an-

Fir’awn other for the pleasure of Allah. Hijrah is : Pharaoh. In Qur’anic terms, it

refers to the king of Egypt during the time compulsory when it is difficult or impossi-

of Musa ble for a Muslim to practice Islam in the u .

place where he lives. It also refers to the

Fisq: (pl. Fusuq) Immorality, transgression, migration of Rasulullah r from Makkah to

wickedness. Madinah.

Fitna: (pl. Fitan) Literally, it means to find Hoor: Pleasure mates in jannah.

out the purity or impurity of precious met-

als like gold or silver by melting it on fire. I

Melting the metal on fire reveals the real-

ity. In general, it is used very broadly to re- Ibada: An act of worship e.g. salat, hajj,

fer to temptation, test, trial, chaos and dis- charity, etc.

sension depending on context.

Iblees: The name of the chief shaitan.

G Ibn: Literally ’the son of’.

Ghayb Ihtisab: Sincere hope of gaining promised : The Unseen, those matters beyond

our senses. reward.

Ijtihad: Applying one’s mind to the source

H references of the shari’ah to deduce rul- ings. Its restricted to qualified individuals.

Hafidh: (pl. Huffadh) A person who has

memorised the entire Qur’an. Ijma’: Consensus of opinion.

Hadhrat Ikhlas: Sincerity. : A term of respect used before the

name of a person. Ikram: Respect for others.

Hadith: The words or actions of Rasulul- Ilah: (pl. Aaliha) Deity. The Being whom

lah r, which are narrated by his sahabaf. one worships.

Hadeth Qudsi: A hadeeth in which Rasulul- ’Ilm: Knowledge.

lah r narrates from Allah.

Imam: Model, exemplar. In the shari’ah it

Hajj: The pilgrimage of Muslims that occurs means religious leader, one who leads the

during the month of Dhul Hijjah. salat in jama’ah or leads a community.

Halal: Something that is lawful in the Insha-Allah: ”God willing” or ”If Allah

shari’ah. wills”.

 

221

Islam: Peace, surrender. Islam teaches one person who does not have eman. There-

to surrender or submit himself to Allah’s fore, Jews and Christians may be referred

commands. to as Kaafiroon. Although all mushriks may

be called Kaafiroon, all Kaafiroon cannot be

J called mushriks.

Ka’bah: Also referred to as ”Baitullah”

Jahannam: Hell or Hellfire. This is a physi- (”Allah’s house”), the Ka’bah is a cube-

cal place where people will be punished af- shaped building situated in the Masjid-ul-

ter the Day of Qiyamah. Haram in the city of Makkah. It is towards

Jahiliyya the Kabah that Muslims face when per- : Pre-Islamic ignorance. Condition

of a people before the guidance of forming salat.

Allah reaches them, or the state of a peo- Kalimah: The testimony of belief that Mus-

ple that prevents them from accepting the lims recite to confirm their eman. The

guidance of Allah. words of the kalimah are ”La Ilaaha Il-

Jama’ah lal Lahu Muhammadur Rasulullah” (There : Congregation. Congregational

salat. is none worthy of worship but Allah and

Muhammad r is the Messenger of Allah).

Janazah: Funeral prayer, funeral proces-

sion. Khalifa: (pl. Khulafa) A title used for the

Muslim ruler. Alternative spelling ’Caliph’.

Jannah: (pl. Jannat) Paradise. It is a

physical place of happiness where people Khidmah: To serve.

with eman will live forever after the Day of Khilaafa: Term of serving as khalifa.

Qiyamah.

Khulafa Rashideen: ”The rightly guided

Jibrael: The archangel Gabriel. He is the Khulafa”. According to consensus of the

leader of all the angels and was responsible ummah, the ”Khulafa Rashideen” refers to

for bringing revelation to prophets. Abu Bakr, ’Umar, Uthman and Alif.

Jihad: Literally ”to make an effort”’ or ”to Kibr: Pride.

exert oneself”. Therefore, although a phys-

ical battle between the Muslims and the Kisra: A title used for the emperors of the

kafirs is called Jihad, any other effort that Persian Empire.

a Muslim makes for the promotion of the

deen is called Jihad. Kufr: Disbelief. Kufr is the opposite of

eman so when it is stated that a person

Jinn: A creation of Allah very much like hu- commits kufr, it means that he either dis-

man beings, except that their origin is from believes in Allah, the prophet of the time

fire. They can assume any form, have amaz- (prophet Muhammad r in our times) or

ing powers and are invisible to the human whatever brought by him.

eye. Since they have free-will, there are

Muslim and non-Muslim jinns. L

Jumu’a: Friday congregational prayer.

La Ilaaha Illallah: The first part of the

K kalimah, translated as ”There is none wor-

thy of worship but Allah”.

Kafir: (pl. Kaafiroon or Kuffar) Disbeliever Lawh al-Mahfuz: Protected Tablet. It is

or rejecter of faith. This term refers to any a book in the heavens where Allah has

 

222

recorded every event that has taken place Muhajir is generally used to refer to the

and that is to take place. first Muslims who migrated from Makkah to

Madinah.

M Muhammad r: The last prophet whom

Allah sent to mankind. He was born in

Madinah: A city in Arabia. Rasulullah r mi-

Makkah in 570ce and passed away in Mad-

grated to Madinah after he was compelled

inah in 632ce. All Muslims must follow his

to leave Makkah and he lived there until his

teachings.

demise. He is buried in Madinah.

Madrasa Muhaddith: (pl. muhaddithun) Scholar of : A college for Islamic instruction,

seminary. hadeeth.

Makkah Mujahid: (pl. Mujahidoon) Anyone who en- : A city in Arabia where Rasulul-

lah gages in the various forms of jihad includ- r was born. It is also referred to as

Bakkah. The Kabah is situated in this city. ing fighting for the sake of Allah.

Maktab Mujahada: Striving in the path of Allah. : School.

Manhaj: Methodology. Mu’min: (pl. Mu’mineen) A person who has

firm eman.

Mashwara: Consultation.

Munafiq: Hypocrite - A kafir who feigns

Masjid: (pl. Masajid) Mosque. Masjid is a faith.

place where Muslims perform their salat in

congregation. Munkar: Disbelief, polytheism, and every

kind of evil wicked deed, etc.

Masjid al-Aqsa: Grand masjid at Jerusalem.

Mushrik: A person who commits shirk.

Masjidul Haraam: The Masjid surrounding

Polytheists, pagans, idolaters, disbelievers

the Kabah.

in the Oneness of Allah.

Masjidun Nabawi: Translated as the

”Masjid of Rasulullah Muslim: Literally means ”one who has sur- r ” is the Masjid in

Madinah that was built during the time of rendered his will to Allah”. A Muslim then

Rasulullah follows the deen of Islam. r and where his grave is today.

Maulana Muttaqi: The pious believers who fear : Our master. This is said in re-

spect of ulama, mostly used in Central Asia Allah much (abstains from all kinds of sins

and in the Indian subcontinent. and evil deeds which He has forbidden) and

love Allah much (perform all kinds of good

Mawla: Patron, Supporter and Protector, deeds which He has ordained).

etc.

Mina: A place situated approximately 4km N

outside Makkah.

Nabi: (pl. Ambiya) A prophet whom Allah

Mu’adhin: (or mu’azzin) The person who

sends to guide people. They were sinless

calls out the adhan. Also spelt as mu’azzin.

(free from many slanders by the Christians

Mudhakira: Discussion. and Jews) and fulfilled their duties.

Muhajir: (pl. Muhajireen) This term refers Nafs: Soul. The term more specifically

to a person who makes hijrah i.e, who mi- refers to the evil dimension of the soul. It

grates for the pleasure of Allah. The term is also translated as ’carnal passions’.

 

223

Nubuwwah: Prophethood. Synonym of manded to convey them whereas Prophets

risalah. receive revelation but not commanded to

convey.

Nur: Light, Effulgence.

Rasulullah: The messenger of Allah. This

P term is widely used exclusively to refer to

Rasulullah r in the context of Islam.

Pordah: (or Purdah) Veil or curtain.

Riba: Interest paid on loans, monetary or

Q otherwise.

Rizq: Provisions, sustenance.

Qabr: Grave.

Qadar: Allah’s decree of all matters in ac- S

cordance with His prior knowledge and as

dictated by His wisdom. Sabr: Patience, steadfastness.

Qiyamah: Literally means rising. The day Sadaqa: Charity given for the pleasure of

when we shall all be raised - be resurrected. Allah. Zakat is compulsory.

Qudrah: Literally means power, ability, ca- Sahabi d: (pl. Sahaba f) A companion of

pacity. Rasulullah r. The term refers to any person

Qur’an who saw Rasulullah r and who lived and : The final divine scripture which

Allah revealed to Rasulullah died as a Muslim. r in the Ara-

bic language in 114 chapter. It is also com- Saheeh: Healthy, sound, authentic, correct.

monly referred to as Kitabullah (”The Book A hadeeth that has met the criteria of au-

of Allah”). thenticity and can be used as a legal proof.

Quraysh: The Arab tribe that dominated

Sakarat al-Maut: Agony of death.

Makkah during the time of Rasulullah r .

Other Arab tribes held them in high regard. Sakeenah: Tranquillity.

Rasulullah r belonged to this tribe.

Salaf: Predecessors, commonly employed

R to refer to the first three generations of

Muslims.

Rabb: Although normally translated as Salah: (pl. salat) The second pillar of Islam.

”Lord’, this translation falls far short of ex- It involves a set routine of recitation, suppli-

plaining the meaning of the word Rabb. cation & utterance while standing, bowing,

The word Rabb refers to the Being Who cre- prostration and sitting.

ates, nurtures, sustains, controls and owns

the entire creation. There is therefore no Salam: 1 - The greetings that a Muslims

English word that can adequately translate give to another Muslim.

it. 2 - The final movement of salat.

3 - The act of sending salutation upon

Rahmah: Allah’s mercy.

Muhammad r.

Raka’a: A unit of salat. The salat of a Mus-

Sawm: One of the pillars of Islam. Refrain-

lim usually comprises of several raka’as.

ing from food, drink, sexual desires, foul

Rasool: (pl. Rusul) Messenger. Messen- talks etc. from dawn to dusk with the inten-

gers receive their own shari’ah and are com- tion of fulfilling the command of Allah I.

 

224

Seerah: Literally biography. Seerah al- Sunnah: (pl. Sunan) The word literally

Nabawiyya (or just seerah now) refers to means ”a practice” and refers to a practice

the study of the life of Muhammad r. of Rasulullah r . The term ”Sunnah” may

also be used as a collective noun to refer

Shaam: Modern-day Syria, Palestine, Israel, to all the practices and teachings of rasulul-

Jordan and Lebanon. lah r. It may also be used for the practices

Shahada: A testimony of belief. The words of other people such as the sahabaf. How-

of the Shahada are: ”Ash Hadu Alla Ilaaha ever, in such cases it will not be used by it-

Illallahu wa Ash Hadu Anna Muhammadan self e.g. it will be said ”the Sunnah of the

Abduhu wa Rasooluh” (”I testify that there sahabaf” or ”the Sunnah of our predeces-

is none worthy of worship but Allah and sors”.

I testify that Muhammad r is His servant Surah: A chapter of the Qur’an. There are and messenger. 114 surahs in the Qur’an.

Shaheed: A martyr.

Shari’ah: The code of law that governs the T

lives of Muslims. The term may also be

used for past nations which followed other f Tabi’i: (pl. Tabi’een) Muslims who saw or

met one of the sahaba .

prophets.

Tabi’i’t-tabi’i: One who met a tabi’i.

Shaykh: Literally old man. Stands for

learned person, scholar. Tabligh: This term refers to propagating Is-

lam.

Shaitan: This term refers specifically to the

devil shaitan, Iblees, who is a jinn. However, Tafsir: Elucidation, clarification, explana-

it is also used generally for all other individ- tion of the Qur’an.

uals from jinn and mankind who create mis-

chief. Taghut: All that is falsely worshipped be-

sides Allah.

Shifa: Cure.

Tahajjud: Non-obligatory salat performed

Shirk: Polytheism. ”Shirk” is the opposite between the lsha and Fajr salat, preferably

of tawheed. Shirk refers to worshipping just before dawn.

several deities, whether Allah is included

among these or not. It also includes at- Taqdeer: Predestination. Everything good

tributing such qualities to others, which be- and bad has been predestined by Allah.

long to Allah alone. For example, it will be While Allah has given man a choice to do

said that a person is committing ”Shirk” if good or bad, the outcome is known to Him.

s/he believes that a being besides Allah can Taqwa: Fear for Allah. Piety. Taqwa refers

see and hear everything. to such consciousness of Allah or piety that

Siddeeq drives a person to carry out all Allah’s com- : (pl. Siddeeqeen) Literally trans-

lated as ”one who is extremely truthful”. mands and to stay away from everything

People closest to the ambiya that Allah has prohibited. u who ac-

cepted their message without hesitation.

Tarbiya: The process of educating, nurtur-

Subhanallah ing, and developing individuals and soci- : Glory be to Allah. Usually

said to express that Allah is totally without eties at large.

any partners, free of imperfections. It is

Targheeb: Gentle encouragement.

generally referred to as ”Tasbeeh” and may

also be used to express astonishment. Tarheeb: Warning, terrify.

 

225

Tasbeeh: (pl. Tasbeehat) Glorifying Usool-e-Fiqh: Principles of Islamic Ju-

Allah using words like ”Subhanallah”, ”Sub- risprudence.

hana Rabbiyal A’la” (”Glory be to my Rabb,

the Most High”) and other similar words. W

Taufiq: Ability to do good.

Wahi: This refers to the revelation that

Tawaf: The act of walking around the Allah sent to His prophets.

Ka’bah seven times in an anti-clockwise di-

rection. Wali: Patron, friend.

Tawakkul: The term refers to placing one’s

trust in Allah and to rely only on Allah under Y

all circumstances.

Ya’juj and Ma’juj: Gog and Magog. Ya’juj

Tawheed: Usually translated as ”One- and Ma’juj are powerful human tribes who

ness of Allah” or ”Islamic monotheism”. will reach climax after the descend of Je-

Tawheed refers to worshipping Allah Only sus u.

and firmly believing that the qualities of a

deity belong only to Him. Yaqin: Conviction or certainty at the core

of the heart. In Arabic, a water inside a cave

U unaffected by external environment. Three

levels of yaqin are:

Umm (1) Yaqin of knowledge : A prefix meaning ”mother of”.

(2) Yaqin of observation

Ummah: The word literally means ”nation”. (3) Yaqin of truth.

The Ummah of Rasulullah r refers to his fol-

lowers. Z

Umm-ul-Mu’mineen: (pl. Ummahaatul

Mu’mineen) Mother of the Mu’mineen. Zakat: Normally referred to as a ”poor

A title used for the wives of Rasulullah r. due”. The zakat amount is calculated at

2.5% of their surplus wealth.

Umrah: A ’minor’ pilgrimage to Makkah. It

can be done at any time during the year. Zina: Fornication or adultery.

 

… … !

 

226

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