Six Qualities of Da’wah & Tabligh by Talib Jaleel - HTML preview

Chapter Notes

 

1. Women played a pivotal role in the effort of deen from the beginning. The

first martyr was a women. In the first emigration to Abyssinia, 4 out of 11/12

muhajirs ware ladies and in the second emigration 18/19 of the muhajirs were

ladies. The second group included prophet’s daughter Ruqayyag and son-in-

law Uthmand . Some ladies even participated with Rasulullah r in combat

multiple times. Rasulullah r would take one of his wives in expedition by

drawing lots. Umme Haramg, an aunti of Rasulullah r, went to Cyprus with

her husband during the time of khalifa Uthmand. On her way back she fell

from the mule and passed away.

Humaid ibn Hilald narrated: There was a man from Tafawah, whose way was

through us. He used to come to our tribe (while travelling) and relate hadiths.

He said: I went to Madinah once with my trading caravan. We sold our mer-

chandise; then I thought that I must go to that man (Rasulullah r) and find out

about him and tell my tribe about him. When I met Rasulullah r , he showed

me a house and said:

There is a woman in that house. She went out in the Path of Allah with a group

of Muslims. She left behind twelve goats, and one weaving tool with which she

used to weave cloth. One of her goats and her weaving tool got lost. The woman

prayed: O my Rabb! You have undoubtedly guaranteed safety of the one who

goes out in Your Path, whereas I have lost one of my goats and my weaving tool.

I adjure you about my goat and my weaving tool.

The narrator says. Rasulullah r mentioned how profoundly the woman im-

plored her Rabb Tabaraka wa Ta’ala. Rasulullah r said: She got her goat and

one additional similar to that, her weaving tool and one additional similar to that

(from the treasures of Allah). And there she is! Go and ask her if you wish.

The Tufawi’ man replied: No, I testify to what you say.

(Musnad Ahmad, Majma-uz-Zawaid)

2. Even Rasulullah r and his family suffered acute hardship due to the effort of

deen.

Anas d narrates that Rasulullah r said:

Indeed, I have been so much frightened in the cause of Allah, that no one has

ever been frightened as much. And indeed, I have been troubled so much in the

cause of Allāh that no one has been troubled so much, Thirty days and thirty

nights passed on me, when myself and Bilal had no food which anyone could

eat, except something that could be hidden under Bilal’s armpit. (Tirmidhi)

’Urwah ? narrates that ’A’isha g used to say: I swear by Allah, O son of my sis-

ter! We used to see a new moon, then would see a second new moon, and then

the third new moon; this way we would see three moons in two consecutive

months; but fire (for cooking) was not burnt in the houses of Rasulullah r.

’Urwah said: O Aunt! Then what were your means of sustenance? She said:

Two black things; dates and water. (Muslim)

3. Shihab ibn ’Abbad d narrates that he heard a man from a delegation of the

tribe ’Abad al-Qais. He said:

We went to Rasulullah r . The Muslims rejoiced much at our coming. When

we reached the assembly of people, they made spacious room for us and we

sat down there. Nabi r welcomed us and prayed for us. Then looking at us

Nabi r asked: Who is your chief and who is your leader?

We all pointed towards Mundhir ibn ’Aid. Nabi r said: Is this Ashaj?

That was the first day he was called Ashaj. He had a mark of injury on his face

suffered from the hoof of a donkey. We said: Yes O Rasulallah. He had stayed

behind his people, he tied their riding animals and took care of their luggage.

Then he took out his bag and changed his clothes of the journey, and wore

clean clothes and came to Nabi r.

Nabi r was reclining and stretching his feet. When Ashaj came near, people

made room for him and asked Ashaj to sit there. Nabi r sat up and folded his

feet, and said: Come here. O Ashaj!

He came and sat down to the right of Nabi r, who welcomed him, treated him

kindly and enquired about his area, and also mentioned the names of towns

like Safa, Mushqar and some other towns of Hajar. Ashaj said: May my mother

and father sacrifice their lives for you; O Rasulallah! You know the names of

our towns more than us. He said: I have walked in your areas and these have

been opened to me.

Then Nabi r turned his attention towards the ansar and said: O People of

ansar! Treat your brothers generously for they are Muslims like you in Islam.

They resemble you in respect of the colour of their hair and skin. They joined the

fold of Islam with their own will. They were never forced, nor were they attacked

and overpowered, (at a time) when other people refused to embrace Islam and

some were even killed.

(That delegation stayed with the ansar). Then in the morning, Rasulullah r

asked them: How did you find your brothers in treating and hosting you?

They said: They are very good brothers. They gave us soft bedding, served us

with good food, and taught us by night and day the Book of our Rabb Tabaraka

wa Ta’ala and the sunnah of our Nabi r. Rasulullah r liked this, and was very

pleased. Then he paid attention to us individually. We told him what we had

learnt and what we were taught. Someone was taught, Attahiyat, someone

Surah Fatihah, someone one Surah, some two Surah, and some many sunnah.

(Musnad Ahmad)

4. Qur’an - [36:82].

Allāh I provided Mariam u grapes and apples in her room without involving

a human or tree. He gave her a son without needing a man. In the same way

Allāh I provided Zakaria u the good news of a son, Yahya u, when he was

120 and his wife was 90, over and above she was barren.

5. Allāh I split the earth to give life to Ismaeel u and He split earth to give

death to Qarun.

6. It’s Allāh who cures. Qur’an - [26:80].

7. Quran - [39:62], [11:6].

8. It is Allāh Who brings out the shoot from the seed. Qur’an - [56:64].

9. Allāh I created means for the following purpose:

• To know Allāh through His signs & qudrah.

• Means are a test - Allāh may test us with means, either by giving or by with-

drawing [Qur’an - [18:7]. Means are not created for our sustenance. For exam-

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ple, Allāh is not in need of jobs to give us money, He is not in need of money

to give us things, He is not in need of things to give us happiness.

• Allāh utilises means to raise or debase people. Means are like containers.

Whatever Allāh chooses to put in them will occur regardless of the outward

structure. Earth was split to benefit Ismail u but the same earth was split to

bring destruction to Karun. It is the sunnah of Allāh that He uses the means

and if He so wishes He doesn’t. He asked Nooh u to make the boat (using

means), Musa u to hit the water (using qudrah). In the battle of Badr, Allāh I

sent Jibrael u to inform Muhammad r to throw a handful of sand at the

enemy.

• To submit to Allāh: After looking at the splendour of His creations; the sys-

tems and means of this universe and recognising that these are powerless in

their ability to exist, or to benefit or harm anybody [Qur’an - [25:3], [7:188],

[10:49].], we realise that these are just signs of Allāh and His qudrah and we

submit to Him.

10. Qur’an - [10:107].

11. Allāh can bring disgrace even in the presence of means of honour. Similarly,

He can bestow honour even in the state of dire poverty. If a person’s inner

actions are good then Allāh will create a state of inner success, even if the

material possession is totally exhausted.

12. Qur’an - [10:107].

13. Qur’an - [10:84-86].

14. Qur’an - [10:87].

15. Sahih al-Bukhari and Sahih Muslim.

16. Sahih al-Bukhari.

17. Sunan al-Tirmidhi 2344 (Sahih). Also in Sunan Ibn Majah 4164.

18. Narrated by Ahmad, Tabarani in al-Awsat and al-Bayhaqqi and At Targhib wat

Tarhib of Abul Qasim al-Isbahani - 165. Hasan according to al-Albani.

19. Tirmidhi - 2516 (Sahih).

20. Musnad Ahmad 27489 (Sahih according to al-Albani).

21. All of these involve different aspects of Allāh’s names and attributes.

22. Last bayan by Hazrat Jee Yusuf (Rah), 01/04/1965, Lahore.

23. Qur’an - [29:69].

24. Regarding the sahabaf, Allāh I commands:

 

Believe as the people (sahaba) have believed … ُساَّنلا َنَمٰا ٓاَمَک اْوُنِمٰا [2:13]

 

ُهْنَع او ُضَرَو ْمُهْنَع ُهَّللا َيِضَر ٍنا َسْحِٕاِب ْمُهوُعَبَّتا َنيِذَّلاَو ِرا َصْنَٔاْلاَو َنيِرِجاَهُمْلا َنِم َنوُلَّؤَاْلا َنوُقِباَّسلاَو

ُميِظَعْلا ُزْوَفْلا َكِلَٰذ ۚ اًدَبَٔا اَهيِف َنيِدِلاَخ ُراَهْنَٔاْلا اَهَتْحَت يِرْجَت ٍتاَّنَج ْمُهَل َّدَعَٔاَو

And the first to embrace Islam of the muhajir and the ansar and also those

who followed them exactly - Allāh is well-pleased with them as they are

well-pleased with Him. He has prepared for them gardens under which

rivers flow to dwell therein forever. That is the supreme success. [9:100]

 

Allāh I praises the righteousness of the sahaba f in the Qur’an:

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اوُلَّدَب اَمَو ۖ ُرِظَتْنَي ْنَم ْمُهْنِمَو ُهَبْحَن ٰى َضَق ْنَم ْمُهْنِمَف ۖ ِهْيَلَع َهَّللا اوُدَهاَع اَم اوُقَد َص ٌلاَجِر َنيِنِمْؤُمْلا َنِم

 

Of the believers are men who are true to what they pledged to Allāh. اًليِدْبَت

Some of them have fulfilled their vows; and some are still waiting, and

never wavering. [33:23]

 

ِةَكِئاَلَمْلاَو ِرِخٓاْلا ِمْوَيْلاَو ِهَّللاِب َنَمٓا ْنَم َّرِبْلا َّنِكَٰلَو ِبِرْغَمْلاَو ِقِرْشَمْلا َلَبِق ْمُكَهوُجُو اوُّلَوُت ْنَٔا َّرِبْلا َسْيَل

َنيِلِئا َّسلاَو ِليِب َّسلا َنْباَو َنيِكا َسَمْلاَو ٰىَماَتَيْلاَو ٰىَبْرُقْلا يِوَذ ِهِّبُح ٰىَلَع َلاَمْلا ىَتٓاَو َنيِّيِبَّنلاَو ِباَتِكْلاَو

ِءاَّر َّضلاَو ِءاَسْٔاَبْلا يِف َنيِرِبا َّصلاَو ۖ اوُدَهاَع اَذِٕا ْمِهِدْهَعِب َنوُفوُمْلاَو َةاَكَّزلا ىَتٓاَو َةاَل َّصلا َماَقَٔاَو ِباَقِّرلا يِفَو

َنوُقَّتُمْلا ُمُه َكِئَٰلؤُاَو ۖ اوُقَد َص َنيِذَّلا َكِئَٰلؤُا ۗ ِسْٔاَبْلا َنيِحَو

Righteousness is not that you turn your faces towards the East and the

West. But righteous is he who believes in Allāh, and the Last Day, and the

angels, and the Scripture, and the prophets. Who gives money, though

dear, to near relatives, and orphans, and the needy, and the homeless,

and the beggars, and for the freeing of slaves; those who perform the

prayers, and pay the obligatory charity, and fulfil their promise when they

promise, and patiently persevere in the face of persecution, hardship, and

in the time of conflict. These are the sincere; these are the pious. [2:177]

 

Splitting away from the believer’s way is a crime and sahaba f are the best

of believers:

 

َمَّنَهَج ِهِل ْصُنَو ٰىَّلَوَت اَم ِهِّلَوُن َنيِنِمْؤُمْلا ِليِب َس َرْيَغ ْعِبَّتَيَو ٰىَدُهْلا ُهَل َنَّيَبَت اَم ِدْعَب ْنِم َلوُسَّرلا ِقِقاَشُي ْنَمَو

 

Whoever makes a breach with the Messenger, after the guidance has be-اًريِصَم ْتَءاَسَو ۖ

come clear to him, and follows other than the path of the believers, We

will direct him in the direction he has chosen, and commit him to Jahan-

nam — what a terrible destination! [4:115]

 

Narrated ‘Abdullah, Rasulullah r said:

The best people are those of my generation, and then those who will come after

them, and then those who will come after them, and then after them there will

come people whose testimony will come before their oath, and their oath before

their testimony. (Sahih al-Bukhari)

Shaykh Ibn ‘Uthaymin ? said:

The words ”whose testimony will come before their oath, and their oath be-

fore their testimony” may be understood in two ways:

1. That because there will be so little trust in them, they will not give testi-

mony without swearing an oath, and sometimes the testimony will come first

and sometimes the oath will come first.

2. That it is a metaphor indicating that these people will not care about giving

testimony or swearing oaths, to the extent that in their case, it will be as if the

testimony and the oath are racing one another.

Rasulullah r warned us against criticising and reviling the sahabaf.

Do not revile any of my sahaba because (they are so elevated in rank and close to

Allāh that) if you spend gold equal to Mount Uhud you would not be entitled to

the reward of their spending a mudd (approximately 1 kg) or even half a mudd.

(Sahih al-Bukhari 3673, Muslim 2540, 2541, Tirmidhi 3861, Abu Dawood 4660,

Ibn Majah 161, Mishkat Pg. 553.)

Fear Allāh concerning my sahaba. Do not make them a target (of criticism and

speaking ill). He who loves them, does so because of love for me, and he who

hates them, hates them because of hatred for me. He who harms them harms

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me. Who harms me harms Allāh. Who harms Allāh very soon Allāh will seize him.

(Tirmidhi 3862, Mishkat Pg.554.)

‘Abdullah ibn Mas’ud f advised us regarding them:

Whoever among you wishes to follow (someone), let him follow one who has

died, for the one who is still alive is not safe from fitna. The Companions of

Muhammad r were the best of this ummah, the most righteous of heart and

the deepest in knowledge and the most straightforward, people whom Allāh

chose to accompany His Prophet and establish His Religion. So acknowledge

their virtue and follow in their footsteps, and adhere as much as you can to

their morals and Religion, for they were following right guidance.

(Ibn ‘Abd al-Barr in al-Jami’, no. 1810.)

25. Imam Malik ? said: The latter generations of this ummah can only be reformed

by that which reformed its first generations. What was not part of deen then

cannot become part of deen now (Ash-Shifa by al-Qadī ‘Iyad v.2/88).

In the battle of Uhud when the attention of a few sahaba f went to materials

- it affected their opinions about leaving their posts, which led to disunity,

which led to disobedience of their ameer and eventual withdrawal of Allāh’s

support. Allāh I said:

 

اَم ِدْعَب ْنِم ْمُتْي َصَعَو ِرْمَٔاْلا يِف ْمُتْعَزاَنَتَو ْمُتْلِشَف اَذِٕا ٰىَّتَح ۖ ِهِنْذِٕاِب ْمُهَنوُّسُحَت ْذِٕا ُهَدْعَو ُهَّللا ُمُكَقَد َص ْدَقَلَو

ْدَقَلَو ۖ ْمُكَيِلَتْبَيِل ْمُهْنَع ْمُكَفَر َص َّمُث ۚ َةَرِخٓاْلا ُديِرُي ْنَم ْمُكْنِمَو اَيْنُّدلا ُديِرُي ْنَم ْمُكْنِم ۚ َنوُّبِحُت اَم ْمُكاَرَٔا

* َنيِنِمْؤُمْلا ىَلَع ٍل ْضَف وُذ ُهَّللاَو ۗ ْمُكْنَع اَفَع

And Allāh did indeed fulfil His Promise to you when you were killing them

with His Permission; until you lost your courage and disputed about the

order, and disobeyed after He showed you (booty) which you love. Among

you are some that desire this world and some that desire the hereafter.

Then He made you flee from them, to test you. But surely, He forgave

you, and Allāh is Most Gracious to the believers. [3:152]

Similarly, in the battle of Hunayn Allāh delayed His support for the believers

due to incorrect yaqin of a couple of sahaba f- as a consequence, a large

number of Muslims were ambushed. Allāh I said:

 

ْتَقا َضَو اًئْيَش ْمُكْنَع ِنْغُت ْمَلَف ْمُكُتَرْثَك ْمُكْتَبَجْعَٔا ْذِٕا ۙ ٍنْيَنُح َمْوَيَو ۙ ٍةَريِثَك َنِطاَوَم يِف ُهَّللا ُمُكَر َصَن ْدَقَل

َنيِرِبْدُم ْمُتْيَّلَو َّمُث ْتَبُحَر اَمِب ُضْرَٔاْلا ُمُكْيَلَع

Allāh has already given you victory in many regions and [even] on the day

of Hunayn, when your great number pleased you, but it did not avail you

at all, and the earth, vast as it is, was straitened for you, then you turned

back in flight. [9:25]

 

Above, we see two instances when the best generation of Muslims, striving

to do one of the highest form of a’mal in the company of the leader of all the

prophets, were unable to draw the help of Allāh! What about us today? What

would our salat, siyam, hajj, striving etc. bring if we have corrupted our yaqin,

corrupted our hearts?

26. Sahih al-Bukhari.

27. Sahih al-Bukhari.

28. Sahih al-Bukhari and Sahih Muslim.

29. Sunan Abu Dawud 4607 (Sahih).

30. Tirmidhi. The first part of this hadith is sahih and is reported by many narra-

tors. The second part is reported various ways and their authenticity varies.

Here is another hadith reported in Sunan ibn Majah (3988) and is sahih:

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... It was said: “Who are the strangers?’

He said: “Strangers who have left their families and tribes.”.

31. Sahih al-Bukhārī 21, Sahih Muslim 43.

32. For example, haram food can invalidate salat.

Salat will not be accepted for forty days if someone drinks alcohol - hadith

narrated from ‘Amr ibn al-‘As, Ibn ‘Abbas, Ibn ‘Umar and Ibn ‘Amr f. (See As-

Silsilah as-Sahihah, 709, 2039, 2695, 1854)

However, the person should still pray.

33. The reality of recognition of ”Rabb” is to solve all problems through salat -

otherwise, it will remain as a lip service. One can solely rely on salat for sus-

tenance provided they fulfil two conditions:

 

• must not abuse wealth of others,

• must not disclose their conditions to others - not ask, not enquire much

about others, not complain of hardship and in all conditions be pleased with Allāh.

 

Last Bayan by Hazrat Jee Yusuf (Rah.) 1st April 1965, Bilal Park Masjid, Lahore.

34. They made effort on their character and a’mal with firm yaqin that this will

draw the pleasure of Allāh so that His will and decision removes their prob-

lems. Nuh u [54:10, 71:26, 21:77, 11:44] and Musa u [10:88] both solved

their problems simply by divine intervention. Similarly to save his family in

the barren condition of the desserts of Makkah, Ibrahim u didn’t make any

apparent arrangement - he simply relied on divine intervention [14:37].

35. Qur’an - [1:6].

36. The maintenance of a masjid implies that all the a’mals of the masjid of Ra-

sulullah r are done in it. This includes da’wah of eman gatherings in which

belief in the unseen is developed, study circles on the virtues of a’mal, acquir-

ing knowledge and dhikr, the religious education and training of those com-

ing from outside, worship and services of guests. Another important aspect

of the masjid of Rasulullah r was the sending of the jamats for da’wah work,

both within the country and to foreign countries. Similarly receiving and host-

ing jamats from within the country and abroad. This is generally expressed as

”Hijrat and Nusrat”. (Bayan-ul-Qur’an)

37. Sunan al-Tirmidhī 413 (Sahih).

38. Sahih Ibn Hibban 1467 - Sahih according to al-Arna’ut.

Also Musnad Ahmad, 2/169; Darimi, ar-Riqaq, 13, 2/390. Haythami also men-

tioned the hadith is authentic - Majma az-Zawa’id, 4/20, no: 1634.

39. Sahih al-Bukhari and Sahih Muslim.

40. Sahih al-Bukhari.

41. Sahih Muslim.

42. Sahih al-Bukhari.

43. Muslim and Abu Dawud.

44. Sahih al-Bukhari 619 and Muslim 650. Imamm Nawawi ? reconciled these

two hadiths in three ways.

45. Musnad al-Bazzār 2691, Sahih according to al-Suyuti.

46. Salat with the remembrance of Allāh is far better than the salat with fikr of

food!

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47. Sunan Ibn Mājah 224 (Sahih).

48. Sahih Muslim 2699.

49. Sahih al-Bukhari & Sahih Muslim 2699.

50. Sunan al-Tirmidhī 2686 (Sahih).

51. Sahih al-Bukhari 5027.

52. Al-Mu’jam al-Kabir 7346, Sahih according to al-Albani.

53. Sunan Abi Dawud 3641, Sahih according to al-Albani.

54. Sunan al-Tirmidhī 2647 (Sahih).

55. Tabrani-7347 (Hasan), Majma-uz-Zawaid.

56. Sahih Muslim 1631.

57. ‘Umar ibn al-Khattabd said: “No one should sell in our marketplace except

those who have knowledge of Islam.” Narrated by al-Tirmidhi, 487 (Hasan).

‘Ali ibn Abi Talibd said: “Whoever engages in trade before learning will fall

into riba, then fall into riba.” (Mughni al-Muhtaj 2/22)

Al-Nawawi ? said: ”As for selling, marriage and the like – which are not oblig-

atory per se – it is haram to engage in them until one has learned their condi-

tions.”

58. Sahih Muslim.

59. Sahih al-Bukhari and Sahih Muslim.

60. Sunan al-Tirmidhī 3375 (Sahih).

61. Sahih Muslim.

62. Sunan al-Tirmidhī 484 (Hasan).

63. Sahih Muslim.

64. Musnad Ahmad 14855. Sahih according to al-Arna’ut.

65. Sahih al-Bukhari - 7405.

66. Sunan Ibn Mājah 215 (Sahih).

67. Sahih al-Bukhari 1145 and Sahih Muslim 758.

68. Sahih al-Bukhari and Sahih Muslim.

69. Sahih Muslim 2700.

70. Sahih Muslim.

71. Sahih Muslim - 2137.

72. Muwatta 1671.

73. Muslim 2586.

74. Al-Muwatta 1614. Sahih according to Ibn Abdul Barr.

75. Abu Dawud, no. 3527. Declared sahih by al-Albani.

76. Muslim 2699.

77. Sahih al-Bukhari and Sahih Muslim.

78. Muslim, Riyad as-Salihin 378, Sunan Ibn Majah 68.

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79. Sahih al-Bukhari and Muslim

80. Recorded by Imam Ahmad and others. Hafiz Haythami has declared the nar-

ration as sound (hasan). (Musnad Ahmad, vol. 5 pg. 323. Majma’uz Zawaid,

vol. 1 pg. 127)

81. Tirmidhi 2612 (Hasan).

82. Abu Dawud. Similar hadith in Sahih al-Bukhari, Muslim and Tirmidhi.

83. Sahih Muslim 2593.

84. Musnad Ahmad 22030 (Sahih).

85. Sahih Muslim 2590.

86. Sunan al-Tirmidhī 1956 (Sahih according to al-Albani).

87. Sunan Abi Dawud 4875 (Sahih).

88. Al-Mustadrak al-Hakim - 7350 (Sahih).

89. Sahih Bukhārī 6019, Al-Adab al-Mufrad 741.

90. Al-Adab al-Mufrad. Mustadrak Hakim, vol. 4, pg. 167, Musnad Abi Ya’la, Ha-

dith: 3699. al-Sunan al-Kubrá lil-Bayhaqī 19668 - Sahih according to al-Albani.

91. Sunan al-Tirmidhī 2008 (Sahih li ghayri).

92. Qur’an - [16:90].

93. Hadith narrated to this effect by ’Aishah g- Muqadama Sahih Muslim and

Abu Dawud.

94. Allāh I commanded us:

 

اَلَف اَمُهاَلِك ْؤَا اَمُهُدَحَٔا َرَبِكْلا َكَدْنِع َّنَغُلْبَي اَّمِٕا ۚ اًنا َسْحِٕا ِنْيَدِلاَوْلاِبَو ُهاَّيِٕا اَّلِٕا اوُدُبْعَت اَّلَٔا َكُّبَر ٰى َضَقَو

ِّبَر ْلُقَو ِةَمْحَّرلا َنِم ِّلُّذلا َحاَنَج اَمُهَل ْضِفْخاَو * اًميِرَك اًلْوَق اَمُهَل ْلُقَو اَمُهْرَهْنَت اَلَو ٍّفُٔا اَمُهَل ْلُقَت

اًريِغ َص يِناَيَّبَر اَمَك اَمُهْمَحْرا

Your Lord has decreed that you worship none save Him, and kindness to

parents. If one or both of them reach old age with you, never say to them

‘Fie’ nor repulse them, but speak to them gracious words. And lower to

them the wing of humility out of mercy and say: ‘My Lord, have mercy on

them, just as they reared me when I was young.’ [17:23-4]

 

Abu Hurairah d narrates that a man came to Rasulullah r and asked: O Ra-

sulallah! Who is the most deserving of my excellent conduct and service? He

replied: Your mother. The man asked: Who is next? He replied: Then your

mother. The man asked: Who is next? He replied: Then your mother. The man

asked: Who is next? He replied: Then your father. (Sahih al-Bukhari)

Abu Hurairah d narrates that Rasulullah r said: May he be humiliated, May

he be humiliated. May he be humiliated. It was said: Who, O Rasulallah? He

replied: The one, who has one or both parents live to old age and yet does not

enter Paradise (by serving them and pleasing their hearts). (Sahih Muslim)

Anas ibn Malikd reported: Rasulullah r said,

Whoever is pleased to have his provision expanded and his life span extended,

let him keep good relations with his family.

(Sahih al-Bukhari 2067)

95. Sahih al-Bukhari 6540 and Muslim 1016.

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96. Good-doer i.e. performs good deeds totally for Allāh’s sake only without any

show off or to gain praise or fame, etc., and in accordance with the sunnah of

Rasulullah r.

97. Sunan al-Nasā’ī 3178 (Sahih).

98. Sahih al-Bukhari and Sahih Muslim.

99. Muslim 2564c.

100. Sahih al-Bukhari 56.

101. Ibn Majah, Sahih al-Jami’ no. 6386. Similar in Jami‘ at-Tirmidhi 2465 (Da’if).

102. Sahih al-Bukhari 2012 and Muslim 2884.

103. Abu Dawud. Similarly in Sunan ibn Majah-2764 (Sahih).

104. Tirmidhi-2414 (Sahih).

105. Reported by Abu ‘Uthman an-Nahdi ? . Ta’zimu Qadris Salah, 683, Al Aha-

dithul Mukhtarah: 236. Musnadul Faruq of Hafiz Ibn Kathir, vol. 3, pg. 75.

106. Bayhaqi. Ibn Abi ad-Dunya.

107. Sahih al-Bukhari.

108. For the sufferings, harms, and injuries which one may encounter in Allāh’s

Cause during preaching His religion of Islamic Monotheism or Jihad, etc.

 

109. Muslim-49. In this hadith the key word does not mean simply to stop it, ُهْرِّيَغُيْلَف

but it emphasises change to something that is good with necessary effort.

A similar hadith reported, Rasulullah r observed:

There is no Prophet whom Allāh sent to any nation before me, but he had dis-

ciples and companions among his nation who followed his path and obeyed his

commands. Then after them came generations who said what they did not do,

and did what they were not commanded to do. Whoever strives against them

with his hand is a believer; whoever strives against them with his tongue is a

believer; whoever strives against them with his heart is a believer. Beyond that

there is not even a mustard-seed’s worth of faith. (Sahih Muslim)

110. Sahih al-Bukhari and Tirmidhi.

111. Sahih al-Bukhari.

112. Reported in Sahih Muslim by Ibn Shihab. This is regarding Ka’b bin Malik, Hilal

ibn Umayya and Murarah bin Rubai f on the occasion of Tabuk expedition.

113. As followers of Rasulullah r, we find six specific responsibilities upon an in-

dividual in the Qur’an:

1. Person himself

 

ِنوُدُبْعَيِل اَّلِٕا َسْنِٕاْلاَو َّنِجْلا ُتْقَلَخ اَمَو

I did not create the jinn and the humans except to worship Me. [51:56]

2. Own family

 

ُةَراَجِحْلاَو ُساَّنلا اَهُدوُقَو اًراَن ْمُكيِلْهَٔاَو ْمُك َسُفْنَٔا اوُق اوُنَمٓا َنيِذَّلا اَهُّئَا اَي

O you who believe! Protect yourselves and your families from a Fire, whose fuel is people and stones. [66:6]

 

ۚ ِةَمْكِحْلاَو ِهَّللا ِتاَيٓا ْنِم َّنُكِتوُيُب يِف ٰىَلْتُي اَم َنْرُكْذاَو

And remember what is recited in your homes of Allāh’s revelations and wisdom. [33:34]

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3. Close relatives

َنيِبَرْقَٔاْلا َكَتَري ِشَع ْرِذْنَٔاَو

And warn your close relatives. [26:214]

4. Own town

 

َنوُحِل ْصُم اَهُلْهَٔاَو ٍمْلُظِب ٰىَرُقْلا َكِلْهُيِل َكُّبَر َناَك اَمَو

Your Lord would not have destroyed those people (of the towns) for their injustice if they had tried to reform themselves. [11:117]

5. Nearby town

 

ۚ اَهَلْوَح ْنَمَو ٰىَرُقْلا َّمُٔا َرِذْنُتِلَو ِهْيَدَي َنْيَب يِذَّلا ُقِّد َصُم ٌكَراَبُم ُهاَنْلَزْنَٔا ٌباَتِك اَذَٰهَو

This too is a Scripture that We revealed — blessed — verifying what pre-ceded it, that you may warn the Mother of Cities and all around it. [6:92]

6. Whole humanity

 

ۗ ِهَّللاِب َنوُنِمْؤُتَو ِرَكْنُمْلا ِنَع َنْوَهْنَتَو ِفوُرْعَمْلاِب َنوُرُمْٔاَت ِساَّنلِل ْتَجِرْخُٔا ٍةَّمُٔا َرْيَخ ْمُتْنُك

You are the best community that ever emerged for humanity: you enjoin al-Maruf, and forbid al-Munkar, and believe in Allāh. [3:110]

 

114. Sahih al-Bukhari.

115. Tafsir ibn Kathir.

116. Sunan an-Nasa’i 3170 (Sahih).

117. Sunan al-Tirmidhī 2658 (Sahih).

118. Sahih al-Bukhari.

119. Sahih al-Bukhari.

120. Sunan Tirmidhi, Hadith: 1625 (Hasan according to Imam Tirmidhi).

121. Abu Dawud-2486 (Hasan).

122. Ibn Majah and Ibn Hibban.

123. Sahih Muslim 2674.

124. Sahih al-Bukhari.

125. At-Tirmidhi - 3058 (Sahih).

126. Sahih Muslim.

127. The pandemic today is that the words of eman is on the tongue, it has not en-

tered the heart. However, there are means to enter the eman inside the heart,

ie. pondering, talking, listening and seeing of unseen mentioned in Qur’an,

hadith & seerah.

If the statements of eman remain on the tongue and not in the heart then it

is nifaq. This condition is to be feared - effort of da’wah is the solution.

128. If people just read the kalima but do not make any effort on it, then the reality

of the kalima will not enter their hearts. There are three groups of people who

are in deception as regards yaqin:

 

• Those who think they have yaqin because they believe in Allāh. This is

not correct as polytheist of Makkah also used to believe in Allāh.

• Those who think they have yaqin because they have knowledge of deen.

This is not correct as even the non-believers may have knowledge of deen.

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• Those who think they have yaqin because they practice deen. The mu-

nafiqs of Madinah used perform all the a’mals with Rasulullah r yet they didn’t have yaqin.

 

129. Maulana Mohammed Yusuf ? And His Six Points of Tabligh, by Iftikhar Ahmed

Alavi, Delhi, 2000.

130. Narrated by Abu Huraira d, Rasulullah r said:

Verily, you are in a time when one who leaves a tenth of what he has been com-

manded is ruined. Then, there will be a time when one who practices a tenth of

what he has been commanded is saved.

Sunan al-Tirmidhī 2267. Sahih according to al-Albani.

Even new Muslims can participate in extended periods of khuruj. Wathilah ibn

Asqa’d narrated:

Rasulullah r asked me: Would you migrate?

I replied: Yes.

He asked: Acceptable (Badiyah) migration or obligatory (Battah) migration?

I asked him: Which is more rewarding?

Rasulullah r replied: Obligatory migration, and obligatory migration is that you

live with Rasulullah r, and acceptable migration is that you return to your place

and make it imperative on yourself to listen to the ameer and obey him, in ad-

verse and favourable conditions, whether you like it or not, and despite others

being preferred over you. (Tabarani, Majma-’uz-Zawaid)

Note: Obligatory migration (Battah) from Makkah to Mad!nah was observed

during the time of Rasulullah r prior to the victory of Makkah. Acceptable

migration (Badiyah) is to go out for a cause of Allāh and return to your place.

(Muntakhab Hadith)

131. For example, Islam does not forbid business and employment. What is in-

tended is that before starting these jobs rectify the yaqin and learn the rele-

vant shari’ah rules.

132. Anas ibn Malikd reported that Rasulullah r said:

Make things easy and do not make things difficult. Give glad tidings and do not

frighten them away (from deen).

(Sahih al-Bukhari 69, Muslim 1734.)

133. ’Alqamah ibn Sa’id d narrates that one day Rasulullah r delivered a sermon,

praising certain Muslim tribes and then said: What has happened to certain

tribes who neither inculcate an understanding of deen in their neighbours, nor

do they teach them, nor advise them, nor enjoin them to do good, nor forbid

them from evil. And what has happened to certain tribes who neither acquire

knowledge from their neighbours, nor attain an understanding of deen, nor ac-

cept any advice. I swear by Allah! These people must teach knowledge to their

neighbours, and must inculcate an understanding of deen in them, and advise

them, enjoin them what is right, and forbid them from what is wrong. And the

other people must acquire knowledge of deen from their neighbours, and attain

an understanding of deen and accept advice. If this does not happen, I would

soon give them a strong punishment in this world.

Then he came down. People began talking as to who are referred to? Some

said: These are the people of al-Ash’ari tribe. They have understanding of

deen while the villagers living in their vicinity are ignorant of deen. This news

reached the al-Ash’ari people. They came to Rasulullah r and said: O Rasul-

ullah! You have praised certain tribes and have shown displeasure about us.

What is our fault?

He said: People should teach their neighbours knowledge of deen, advise them,

enjoin them to do good, and forbid them from evil. And others must acquire

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knowledge from their neighbours, receive advice from them, inculcate an under-

standing of deen; If this does not happen. I will soon punish all of them strongly

in this world. The al-Ash’ari people said: O Rasulullah! Do we have to inculcate

understanding in others (In another narration: Will we be punished for their

ignorance?). Rasulullah r repeated his statement. They repeated: O Rasul-

ullah! Do we have to inculcate understanding in others (In another narration:

Will we be punished for their ignorance?). Rasulullah r again reiterated his

words. At this. the al-Ash’ari people said: Give us one year for this work. He

granted them a year to inculcate an understanding of deen in them, teach

them and advise them. Then Rasulullah r recited this verse of the Qur’an

(Tabrani, Targhjb):

 

اوُناَكَو اْو َصَع اَمِب َكِلَٰذ ۚ َمَيْرَم ِنْبا ى َسيِعَو َدوُواَد ِنا َسِل ٰىَلَع َليِئاَرْسِٕا يِنَب ْنِم اوُرَفَك َنيِذَّلا َنِعُل

َنوُلَعْفَي اوُناَك اَم َسْئِبَل ۚ ُهوُلَعَف ٍرَكْنُم ْنَع َنْوَهاَنَتَي اَل اوُناَك * َنوُدَتْعَي

Cursed were those who disbelieved from among the Children of Israel by

the tongue of David and Jesus son of Mary. That is because they rebelled

and used to transgress. They used not to prevent one another from the

wrongs they used to commit. Evil is what they used to do. [5:78-9]

 

134. Quran - [7:96].

135. Bayan of Maulana Yusuf ? cited in Bayan Shomogroho. May 1962.

136. Abu Hurayra d once passed by the market in Madinah. He stopped at the

market and said: “O people of the market, how incapable you are!”

They said, “And how is that Abu Hurayra?”

He replied, “Over there, the inheritance of Rasulullah r is being distributed

and you are here! Won’t you go and take your share?”

“Where is it?” they asked.

He replied, “In the masjid.” So they hurried to the masjid, and Abu Hurayra d

waited for them until they returned. When they came back, he said, “What’s

the matter?”

They replied, “Abu Hurayra! We went to the masjid, but we didn’t see anything

being distributed.” Abu Hurayra d asked them, “And you didn’t see anyone

in the masjid?”

They replied, “Indeed we did; we saw people praying, others reciting Qur‘an

and others studying the regulations of halal and haram.”

So Abu Hurayrad said, “Woe to you! That is the inheritance of Muhammad r.”

(Reported by at-Tabarani in al-Aswat, al-Albani graded it hasan in Sahih al-

Targhib wa Tarhib, Vol 1, pg. 19.)

Ibn Mu’aawiya Kindi reports that when he once went to see Umard in Shaam,

Umard asked him about the condition of the people and said further, “Does it

not happen that when a man enters the masjid like an escaped camel and then

sits with a group only if they belong to his tribe or if they are people whom he

knows?”

“Not at all,” Ibn Mu’awiya, replied, “In fact, there are several gatherings (in our

masjid) in which the people participate to learn and to rehearse good to each

other.”

To this Umard remarked, “You people will always remain in good stead as

long as you remain like this.”

(Hayatus Sahaba by Maulana Yusuf Khandhlawi ?, Vol-3).

137. People of Musa u said to him: You and Your lord fight. The same people

became nervous when they faced the Red sea.

 

138. Musa u went to the mountain to get fire. But when he was instructed to

give da’wah to Pharaoh, he gave it priority over wife and ten years’ income.

This is meant by . Qur’an-[9:41]. اًلاَقِثَو اًفاَفِخ اوُرِفنا

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Musa u was naturally affected by fear when the staff that turned into snake,

but he didn’t hesitate to catch it by the head when the command of Allāh came

to catch it.

Similarly, after the death of Rasulullah r many sahabaf were affected by the

prevailing circumstance of rebellion and apostasies to the extent that they

suggested halting the army of Usamad. However, they complied with Abu

Bakr d when he decided to send it. The other lesson from this story is how

Abu Bakr d ignored the ”apparent reality” and followed through the com-

mand of Rasulullah r.

139. Maulana Muhammad Manzoor No’mani.

Words and Reflections of Hazrat Maulana Muhammad Ilyas, Translated by Hafiz

Safwan Muhammad, Bukhari Academy, 2001.

140. Tabligh Jamat - in the words of the ‘founder’ Maoulana Muhammed Ilyas, Com-

piled by Siraj (ibn) Yusuf Lambat (Leicester 1998).

141. Most of these quotes are from the book by Mufti Muhammed Roshan Shah

Qasmi, Malfuzat of Hazratzi Maulana Yousuf ?.

142. An Important Letter of Hadhrat Maulana Muhammad Yusuf Khandhlavi.

143. Hayatus Sahaba.

144. Muntakhab Hadith.

145. Bukhari 57, Muslim 56.

146. Qur’an - [51:55, 87:9, 9:71.].

147. Qur’an - [42:13].

148. Sunan Abī Dāwūd 2479. Hasan according to al-Arna’ut.

149. Bukhari: 2825, Muslim: 1353.

150. Abu al-Qasim al-Baghawī, Imam Ahmad: 1/192, An-Nasa’i: 7/146–147, Ibn Hi-

bban: 1579

151. Criticism of Tabligh Jamat and Response by Shaikh-ul-Hadith Maulana Muham-

mad Zakaria Saharanpuri.

152. Tirmidhi (Sahih).

153. Qur’an: 26:109, 26:127, 26:143, 26:164, 26:180, 36:21.

154. Qur’an: 26:126, 26:151, 26.158, 26:163, 26:179.

155. Abu Nu’aym, Hulyat al-Awliya.

156. Qawa’id al-Ahkam.

157. Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi.

158. Jaami’ al-Uloom al-Hukkam page 252 by Hafidhh ibn Rajjab.

159. Iqtidah al Sirat al Mustaqeem chap on Bid’ah by Hafidhh ibn Taymiyya.

160. Sahih al-Bukhari 440.

161. Sahih al-Bukhari 442.

162. Sahih al-Bukhari 463.

163. Al Qaulul Baleegh Fi Jamaat-ut-Tableegh by Shaykh Abu Bakar Jabir al-Jazaeri

(Ustad at Masjid e Nabwi Madeena al Munawwara).

164. Abu Dawud and Ahmad (Sahih).

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165. Sunan Abī Dāwūd 3462 (Sahih).

166. Sahih Muslim 1847.

167. Tabligh Jamat: Baseless Accusations & Their Response by Maulana Muham-

mad Manzoor Numani.

168. Sahih al-Bukhari.

 

… … !

 

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Glossary

 

A ’Aqeedah: The faith, creed and beliefs

of the Muslims.

Akhira: Hereafter. Period after peo-ple have been brought back to life, in Asbab: Means of accomplishing some-

body and soul, on the Day of Qiyamah. thing. It could be either apparent or

worldly, eg. factories, skill, job, food,

’Abd: Slave, servant, worshipper.

medicine, iron and gold; or it could be

Abu (or Abi): deeni or hidden, eg. support of A prefix meaning ”father of’. Allāh I, salat, patience, taqwa, dua. Adab:

As-Salamu ’Alaikum: Muslim greet-

Courtesy, etiquette, manners.

ing meaning ”Peace be upon you.”

Adhan: (or Azan) The public call made before every fardh salat. Auliya’: Friends of Allah.

’Alamin Ayah: (pl Ayat) A verse of the Qur’an : Mankind, jinns and all that ex-

ists. or the natural signs in the universe

that inform one about the existence

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

and Oneness of Allah or miracles of

possessing deep knowledge which

the prophets. In many verses, all three

is also matched by truthfulness and

meanings can be assumed.

practice.

Allah: Allah is the Creator and Sus-

 

tainer of all creation and controls ev- B erything in the universe. He is the One

 

has no partners or children and is un- Isra’el was the title of Ya’qoob u , like anything we know. who was the son of Is’haq and Only being worthy of worship Who Bani Isra’el: The children of Isra’el.

u and the

Allahu Akbar: This expression is re- grandson of Ibrahim u . The Bani ferred to as the ”Takbeer” and com- Isra’el are therefore the descendants

monly translated as ”Allah is the Great- of Ya’qoob u , commonly known as est”. the Jews.

A’mal: Act/deed or practice. Barakah: Blessings. Ameer: Leader.

-bin-: This word appearing between

Ansar: Helpers. Muslims during the two names means ”the son of’. time of Rasulullah r who were na-tive inhabitants of Madinah and who -bint-: This word appearing between

helped the muhajirs who migrated. two names means ”the daughter of’.

Singular is ansari. Bid’ah: Literally means ”innovation”. D is used very broadly to refer to temp-

tation, test, trial, chaos and dissension

Da’wah: An invitation or call.

depending on context.

It describes the act of inviting people

 

towards Islam. G Da’ee: The caller.

Day of Qiyamah: Last Day. The day Ghayb: The Unseen, those matters be-this world will come to an end and ev- yond our senses.

erything besides Allah will die. Gast: Visit. Deen: It means ”way of life” - so even

 

people who do not proclaim any reli- H gious belonging will have a way of life.

It is often used synonymously for the Hadith: The words or actions of Ra-religion of Islam. sulullah r, which are narrated by his Deeni: Related to the deen. sahabaf.

Dhikr: (pl. Adhkar) Remembrance of Hadith Qudsi: A hadith in which Rasu-

Allah to remain concious of Him in all lullah r narrates from Allah.

actions. However, it is often used Hajj: The pilgrimage of Muslims that

for the formal repetition of words by occurs during the month of Dhul Hij-

which Allah is remembered, such as re- jah. peating the words ”La Ilaaha Illalah”,

Halal: Something that is lawful in the

or ”Allahu Akbar”, etc.

shari’ah.

Du’a: A supplication or prayer to

Halat: Trial & tribulation.

Allah.

Haram: Something that the shari’ah

Dunya: World. Also means temporary,

clearly declares unlawful and prohib-

tempting worldly possessions.

ited.

Durud: Also referred to as a salat on Rasulullah . Sending salutations to r Hasan: A hadith that has met the crite-

Rasulullah by reciting certain for-r ria of authenticity to a sufficient level

as would allow it to be used as legal

mulations, which all invoke Allah to

proof.

shower his choicest mercies on him.

Hidaya: Guidance, especially the guid-

 

E ance Allah gives people to do good.

Hijrah: To migrate from one place to

Ehsan another for the pleasure of Allah. : Goodness, Favour.

Eman Hijrah is compulsory when it is difficult : Belief. Eman means believing

in tawheed and the prophethood of or impossible for a Muslim to practice

Rasulullah Islam in the place where he lives. It r together with everything

else that he also refers to the migration of Rasul- r taught.

ullah r from Makkah to Madinah.

 

F Hoor: Heavenly Damsels.

 

Fahsha: Evil deeds, illegal sexual act, I sins etc.

Fikr Ibada: An act of worship e.g. salat, : Worry, concern.

hajj, charity, etc.

Fiqh: Islamic jurisprudence.

Ibn: Literally ’the son of’.

Fitna: (pl. Fitan) Literally, it means to find out the purity or impurity of pre- Ihtisab: Sincere hope of gaining

cious metals like gold or silver by melt- promised reward. ing it on fire. Melting the metal on Ikhlas: Sincerity. fire reveals the reality. In general, it Ikram: Respect for others.

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Ilah: (pl. Aaliha) Deity. The Being refers to any person who does not

whom one worships. have eman. Therefore, Jews and Chris-

’Ilm: Knowledge of deen. tians may be referred to as Kaafiroon.

Imam Although all mushriks may be called : Model, exemplar. In the

shari’ah it means religious leader, one Kaafiroon, all Kaafiroon cannot be

who leads the salat in jama’ah or leads called mushriks. a community. Ka’bah: Also referred to as ”Baitullah”

Insha-Allah (”Allah’s house”), the Ka’bah is a cube- :

”God willing” or ”If Allah wills”. shaped building situated in the Masjid-

Islam ul-Haram in the city of Makkah. It is : Peace, surrender.

Islam teaches one to surrender or sub- towards the Kabah that Muslims face

mit himself to Allah’s commands. when performing salat.

Kalima: The testimony of belief that

 

J Muslims recite to confirm their eman.

The words of the kalimah are ”La

Jahannam Ilaaha Illal Lahu Muhammadur Rasulul- : Hell or Hellfire. This is

a physical place where people will be lah” (There is none worthy of worship

punished after the Day of Qiyamah. but Allah and Muhammad r is the Mes-

Jahiliyya senger of Allah). : Pre-Islamic ignorance.

Condition of a people before the guid- Khalifa: (pl. Khulafa) A title used for

ance of Allah reaches them, or the the Muslim ruler. Alternative spelling

state of a people that prevents them ’Caliph’. from accepting the guidance of Allah. Khilaafa: Term of serving as khalifa.

Jama’ah: Congregation. Congrega- Khulafa Rashideen: ”The rightly tional salat. guided Khulafa”. According to con-

Jamat: In short for the group going sensus of the ummah, the ”Khulafa

out in da’wah & tabligh tour. Rashideen” refers to Abu Bakr, ’Umar,

Jannah Uthman and Alif. : (pl. Jannat) Paradise. It is a physical place of happiness where Khuruj: Free oneself from worldly en-

people with eman will live forever af- gagement to go in the path of Allah.

ter the Day of Qiyamah. (In a different context it can mean for-

Jibrael bidden dissension) : The archangel Gabriel. He is

the leader of all the angels and was Kisra: A title used for the emperors of responsible for bringing revelation to the Persian Empire.

prophets. Kufr: Disbelief. Kufr is the opposite of Jihad: Literally ”to make an effort”’ or eman so when it is stated that a person

”to exert oneself”. commits kufr, it means that he either

Jinn: A creation of Allah very much like disbelieves in Allah, the prophet of

human beings, except that their ori- the time (prophet Muhammad r in our gin is from fire. They can assume any times) or whatever brought by him.

form, have amazing powers and are in-

visible to the human eye. Since they L have free-will, there are Muslim and

non-Muslim jinns. La Ilaaha Illallah: The first part of the

Jumu’a: kalimah, translated as ”There is none

Friday congregational prayer. worthy of worship but Allah”.

 

K M

Kafir: (pl. Kaafiroon or Kuffar) Disbe- Madinah: A city in Arabia. Rasulul-liever or rejecter of faith. This term lah r migrated to Madinah after he

| 95| was compelled to leave Makkah and Muttaqi: The pious believers who fear he lived there until his demise. He is Allah much (abstains from all kinds of

buried in Madinah. sins and evil deeds which He has for-

Makkah: A city in Arabia where Rasu- bidden) and love Allah much (perform

lullah r was born. It is also referred all kinds of good deeds which He has

to as Bakkah. The Kabah is situated in ordained). this city.

Manhaj: Methodology. N Mashwara: Consultation.

Masjid Nabi: (pl. Ambiya) A prophet whom Al- : (pl. Masajid) Mosque. Masjid

is a place where Muslims perform their lah sends to guide people. They were

salat in congregation. sinless (free from many slanders by

Masjidul Haraam the Christians and Jews) and fulfilled : The Masjid sur-

rounding the Kabah. their duties.

Masjidun Nabawi Nafs: Soul. The term more specifi- : Translated as the

”Masjid of Rasulullah cally refers to the evil dimension of the r ” is the Masjid

in Madinah that was built during the soul. It is also translated as ’carnal pas-

time of Rasulullah sions’. r and where his grave is today. Nawafil: Supererogatory.

Masnun: Prescribed in the sunnah of Nubuwwah: Prophethood. Rasulullah r. Synonym of risalah.

Mudhakira: Discussion.

Muhajir: (pl. Muhajireen) This term Q refers to a person who makes hijrah i.e,

who migrates for the pleasure of Qadar: Allah’s decree of all matters in Allah. The term muhajir is generally accordance with His prior knowledge

used to refer to the first Muslims who and as dictated by His wisdom.

migrated from Makkah to Madinah. Qiyamah: Literally means rising. The Muhammad r: The last prophet day when we shall all be raised - be res-

whom Allah sent to mankind. He was urrected.

born in Makkah in 570ce and passed Qudrah: Literally means power, abil-away in Madinah in 632ce. All Muslims ity, capacity. must follow his teachings.

Qur’an: The final divine scripture

Muhaddith: Scholar of hadith. which Allah revealed to Rasulullah r in Mujahid: (pl. Mujahidoon) Anyone the Arabic language in 114 chapters. It who engages in the various forms of is also commonly referred to as Kitab-

striving for the sake of Allah. ullah (”The Book of Allah”).

Mujahada: Quraysh: The Arab tribe that domi-Striving in the path of Allah. nated Makkah during the time of Rasu-

Mu’min: (pl. Mu’mineen) A person lullah r. Other Arab tribes held them who has firm eman. in high regard. Rasulullah r belonged Munafiq: Hypocrite - A kafir who to this tribe. feigns faith.

 

Munkar: Disbelief, polytheism, and R every kind of evil wicked deed, etc.

Mushrik: A person who commits shirk. Rabb: Although normally translated Polytheists, pagans, idolaters, disbe- as ”Lord’, this translation falls far short

lievers in the Oneness of Allah. of explaining the meaning of the word

Muslim: Literally means ”one who has Robb. The word Robb refers to the

surrendered his will to Allah”. A Mus- Being Who creates, nurtures, sustains,

lim then follows the deen of Islam. controls and owns the entire creation.

|96|

Rahmah: Allah’s mercy. Alla Ilaaha Illallahu wa Ash Hadu Anna

Raka’a Muhammadan Abduhu wa Rasooluh” : A unit of salat. The salat of

a Muslim usually comprises of several (”I testify that there is none worthy

raka’as. of worship but Allah and I testify that

Rasool Muhammad r is His servant and mes- : (pl. Rusul) Messenger. Mes-

sengers receive their own shari’ah senger.

and are commanded to convey them Shaheed: A martyr.

whereas Prophets receive revelation Shari’ah: The code of law that governs but not commanded to convey. the lives of Muslims. The term may

Rasulullah: The messenger of Allah. also be used for past nations which fol-

This term is widely used exclusively to lowed other prophets.

refer to Rasulullah r in the context of Shaykh: Literally old man. Stands for Islam. learned person, scholar.

Rizq: Provisions, sustenance. Shaitan: This term refers specifically

to the devil shaitan, Iblees, who is a

 

S jinn. However, it is also used generally for all other individuals from jinn and

Sabr: Patience, steadfastness. mankind who create mischief.

Sadaqa: Charity given for the pleasure Shirk: Polytheism. ”Shirk” is the oppo-of Allah. Zakat is compulsory. site of tawheed. Shirk refers to wor-

Sahabi d: (pl. Sahabaf) A companion shipping several deities, whether of Rasulullah r. The term refers to any Allah is included among these or not.

person who saw Rasulullah r and who It also includes attributing such qual-

lived and died as a Muslim. ities to others, which belong to Allah

Sahih alone. For example, it will be said that : Healthy, sound, authentic, cor-

rect. A hadith that can be used as a le- a person is committing ”Shirk” if they

gal proof. believe that a being besides Allah can

Sakeenah see and hear everything. : Tranquillity.

Salaf Siddiq: (pl. Siddiqeen) Literally trans- : Predecessors, commonly em-

lated as ”one who is extremely truth-

ployed to refer to the first three gen-

erations of Muslims. ful”. People closest to the ambiya u

who accepted their message without

Salah: (pl. salat) The second pillar

hesitation.

of Islam. It involves a set routine of recitation, supplication & utterance Subhanallah: Glory be to Allah. while standing, bowing, prostration Usually said to express that Allah is to-

and sitting. tally without any partners, free of im-

perfections. It is generally referred to

Salam: 1 - The greetings that a Mus-

as ”Tasbeeh” and may also be used to

lims give to another Muslim.

express astonishment.

2 - The final movement of salat.

3 - The act of sending salutation upon Sunnah: (pl. Sunan) The word liter-

Muhammad ally means ”a practice” and refers to r .

a practice of Rasulullah r . The term

Sathi: Companion, comrade.

”Sunnah” may also be used as a collec-

Seerah: Literally biography. tive noun to refer to all the practices

Seerah al-Nabawiyya (or just seerah and teachings of Rasulullah r. It may now) refers to the study of the life of also be used for the practices of other

Muhammad r. people such as the sahabaf. However, Shaam: Modern-day Syria, Palestine, in such cases it will not be used by it-

Israel, Jordan and Lebanon. self e.g. it will be said ”the Sunnah of

Shahada: A testimony of belief. The the sahaba f ” or ”the Sunnah of our words of the Shahada are: ”Ash Hadu predecessors”.

| 97| Surah: A chapter of the Qur’an. U

 

T Umm:

A prefix meaning ”mother of”.

Tabligh: This term refers to propagat- Ummah: Literally means ”nation”. The ing Islam. Ummah of Rasulullah r refers to his

Tafsir: Elucidation, clarification, ex- followers.

planation of the Qur’an. Umrah: A ’minor’ pilgrimage to Tahajjud: Non-obligatory salat per- Makkah. It can be done at any time

formed between the lsha and Fajr during the year. salat, preferably just before dawn.

Taqdeer: Predestination. Everything

good and bad has been predestined W by Allah. While Allah has given man a

choice to do good or bad, the outcome Wahi: This refers to the revelation is known to Him. that Allah sent to His prophets. Taqwa: Fear for Allah. Piety. Taqwa

Wali: Patron, friend.

refers to such consciousness of

Allah or piety that drives a person to

 

carry out all Allah’s commands and to Y stay away from everything that Allah

has prohibited.

Yaqin: Conviction or certainty at the

Tarbiya: The process of educating,

core of the heart. In Arabic, a water in-

nurturing, and developing individuals

side a cave unaffected by external en-

and societies at large.

vironment. Three levels of yaqin are:

Targheeb: Gentle encouragement.

(1) Yaqin of knowledge.

Tarheeb: Warning, terrify. Example: Knowing there is fire be-

Tasbeeh: (pl. Tasbeehat) Glorifying cause you see smoke. Allah using words like ”Subhanallah”, (2) Yaqin of observation. ”Subhana Rabbiyal A’la” (”Glory be to Example: Seeing the fire itself.

my Rabb, the Most High”) and other (3) Yaqin of truth. similar words. Example: Feeling the fire’s heat. Tawfiq: Ability to do good. Yaqīn begins as certainty in the mind,

Tawakkul: The term refers to placing and matures into conviction in the

one’s trust in Allah and to rely only on heart and life. Allah under all circumstances.

Tawheed: Usually translated as ”One-

ness of Allah” or ”Islamic monothe- Z ism”. Tawheed refers to worshipping

Allah Only and firmly believing that Zakat: Normally referred to as a ”poor the qualities of a deity belong only to due”. The zakat amount is calculated

Him. at 2.5% of their surplus wealth.

 

… … !

 

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