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Afwo Darguzar Ki Fazeelat, Ek Aham Madani 

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 Afwo Darguzar Ki Fazeelat, Ek Aham Madani Wasiyat

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Ziya e Durood o Salam

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Method of Ghusl

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Yazeedi Lashkariyon Ka Anjaam-e-Bad

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                                        Ziya-e-Salat o Salam Ala Syeduna Khair-ul-Anaam

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                                                                 28 Kalemat e Kufr

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DAROOD SHAREEF

kalmay

                 Collection Of Kalmay

Azaan & Durood Shareef

by Allamah Kaukab Noorani

Translated by S.G.Khawajah

Yaa Aiyyuhal Lazeena Amanoo Sallo �Alaihi Wa Sallimoo Tasleema (O believers, send much Durood and Salaam on Prophet Sallal Laahu �Alaihi Wa Sallam) (Al-Qur�aan) BETWEEN OURSELVES Al Laahu Rab-bu Muhammadin Salla 'Alaihi WA Sallama The filth edition of the book Azaan and Durood Shareef is in your hands. The English translation of this book was first done by Maulana Shiraz Mansoor Qaadiri and published by Maulana Okarvi Academy Al-A'lami, South Africa, in 1988, and then again published and distributed in South Africa and in Mauritius by the Sunni Razvi Society, South Africa, in 1989. The Urdu text of the book has so far been thrice published in Pakistan. Distinguished and renowned writer, Saiyyid Ghulaam Khawajah, has again translated this book into English and it has been published by Maulana Okarvi Academy al-A'lami, South Africa. In this book, the distinguished preacher of the world of Islaam and unequalled orator. Allamah Kaukab Nooranl Okarvi has presented a brief but very effective academic research work on the question of reciting Durood Shareef before and after Azaan. And the beauty of it lies in the fact that all arguments given here have been based on books written by those who call reciting Durood Shareef before and after Azaan as an innovation and forbid such recital. The publication of this book has, besides putting a stop to the fatwa-mongering of the opponents, provided comfort and happiness to all the Ahle-Sunnat-wa-Jamna'at. Al-Laah be praised that before and after Azaan and before Iqaamat (when the congregation stands up for Namaaz) Durood Shareef is recited in the Masaajld (Mosques) of the Ahle-Sunnat. Our opponents say that the (bid'at) innovation of reciting Durood Shareef before and after Azaan in South Africa has been introduced by Allamah Kaukab Noorani Okarvi. But the fact is that Allamah Okarvi has only renewed a Prophetic tradition and this is undoubtedly a good deed done by him for which he will receive a great reward from Al-Laah Subhaanahu. Insha Al-Laah. We pray that the Merciful Al-Laah may preserve Allamah Kaukab Noorani Okarvi in our midst for the establishment of the truth and for falsifying the falsehood, and he should thus continue to punish the wayward groups and to dispel the darkness of Wahaabiyat-Deobandiyat by the light of Sunnat Aameen. South Africa.1991 Haashim Yoosuf Mansoor, Moosa Ibraaheem Qaadri, Muhammad Bana Shafi'ee, Muhammad Qaasim Ashrafi. Bismil-Laahi Wal Hamdu LiL-Laahi Was-Salaatu Was-Salaamu Ala Rasoalil-Laah Mr. 'Umar Eesa of Piet Retief (South Africa) has sent me by registered post a photostat copy of a fatwa (religious verdict) issued by the Daarul Iftan' of the "Holy Qur'aanic Society and Centre, P O. Box 83, Crawford Cape-7770, South Africa", and has asked me to clarify its contents. By the grace of Al-Laah, this servant of the Ahle Sunnat is always busy in works of research and writing and he does not find time for writing fatwa as well. Even otherwise, very authentic 'Ulama (scholars) of the Ahle Sunnat have already given well-argued and silencing replies to such fatwa, and all of these have been published. All the same, it has become necessary for me to reply to this fatwa, because it has slandered me by name by saying that "l have started the innovation of reciting Durood Shareef before and after Azaan, which is an addition to (religion) Deen and against the Sunnat". (Al-Laah forbids). This servant of the Ahle Sunnat had already made the necessary clarification when somebody in South African City of Piet Retief came to him with this problem. Yet I am putting to the pen a reply to this question so that all Musalmaan brethren, after being informed of the realities, realise it full well that. I on my own, did not issue any fatwa about reciting Durood Shareef before and after Azaan but, have merely made people follow a command of the Prophet ('Alaa Saahibahas-Salaatu Was-Salaam). How I wish those who issued the fatwa had read the book Fazaa 'il-i-Durood Shareef by Shaikh Muhammad Zakariya of their own group, and had effused reward and mercy by engaging in this blessed practice instead of calling it wrong and pernicious. But as the poet has said "Al-Laah Agar Taufeeq Na De Insaan Ki Bas Ki Baat Naheen" (It is not possible to do so if Al-Laah does not give him the ability to do so.) Dear readers! In this fatwa, it has been accepted that "Maulvi Kaukab Noorani Okarvi of Pakistan has not made any alteration in Azaan but has started the innovation of reciting Durood Shareef. Before and after Azaan Now see for yourself whether Kaukab Noorani Okarvi has started an innovation (bid'at) or re-started a Prophetic tradition (Sunnat) renowned. A renowned leader of the Deobandi-Wahaabi-Tableeghi group. Janab Muhammad Zakariya Sheikh-ul-Hadeeth, Madrisah Muzaahir-e-Uloom Sahranpur India has quoted the following Hadeeth in his book. Fazaa 'il-i-Durood Shareef 'it is related by Hazrat Abdul Laah bin Amar that the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has said. You should repeat the words of the caller (Mu'azzin) when you hear 'Azaan and after that send Durood on me because Almighty Al-Laah sends ten blessings on him who sends one Durood on me, then supplicate to Almighty Al-Laah to grant me Waseelah, which is one of the stations of Paradise which will be given to only one person and I hope that person will be I. Thus my (Shafaa'at) intercession will descend on him who supplicates to Al-Laah for granting me Waseelah". (Fazaa'il-i-Durood Shareef, page 43-44). This hadeeth is given on page 166 volume 1, of Saheeh Muslim Shareef which has been quoted by the leader of the Deobandi-Wahaabi-Tableeghi and reproduced by Ashraf Ali Thanvi Sahib on page 21 of his booklet, Zaadu, Saeed It proves that it is the command and the tradition of the holy Prophet (Sallal Laahu �Alaihi Wa Sallam) that Durood Shareef recited after-Azaan hut before the supplications, since, in the words of the hadeeth, it has been commanded that Durood Shareef be recited before and supplication be made afterwards. How very foolish it is to call this command and tradition as an innovation! According to this hadeeth the person who calls Azaan, and also the person who listens to it, both recite Durood Shareef because it is incumbent upon whosoever listens to it to do so. It is for this reason that the renowned Deobandi-Wahaabi-Tableeghi, Alim Mufti Muhammad Shafee Sahib. On page 49 of his book, Zikrul Laah Aur Fazaa �il-o-Masaa �il-e Durood-o-Salaam writes: "And when, the. Holy Prophet s (Sallal Laahu� Alaihi WA Sallam) blessed name is mentioned then it is incumbent upon every person who mentions it and he who listens to it to recite Durood Shareef. On page 11 of Fazaa'il-i-Durood Shareef, the leader of the Deobandi-Wahaabi-Tableeghis reproduces this blessed hadeeth: "The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has commanded that it is incumbent upon him before whom my name is mentioned to send Durood on me, and he who sends Durood on me once, Al-Laah Almighty will reward him by sending Durood on him ten times and also forgive ten of his sins and give him ten-fold increase in ranks." This very hadeeth has also been reproduced by Ashraf Ali Thanvi Sahib on page 7 of Zaadus Sa�eed. These blessed ahaadeeth prove that he who remembers the holy Prophet (Sallal Laahu Alaihi Wa Sallam) and he before whom this is done both are required to send Durood, and. it has already been mentioned how much reward doing so would bring. On page 78 of this very book, Fazaa 'ili-Durood Shareef, Muhammad Zakariya Sahib says: "Imaam Tahaavi and others are of the opinion that reciting Durood Shareef becomes due whenever the name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) occurs", and on page 87 he says: "The rule laid by (Imaam) Tahaavi (may Al-Laah have mercy on him) is that reciting Durood is obligatory on him who takes the blessed name and also on him who hears it every time this happens." Dear readers! On the one hand, leaders of the Deobandi-Wahaabi-Tableeghi sect have themselves reproduced ahaadeeth of this nature and said that Durood Shareef be recited after Azaan and that every time the name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam is taken it becomes incumbents on him who takes it and also on him who listens to it to recite Durood Shareef, and that on him who recites Durood Shareef once, Al-Laah will send Durood ten times, and reward him with forgiveness of 10 of his sins and increase his ranks ten times. On the other hand, the followers of sect call reciting Durood Shareef an innovation How regrettable that the person who wrote the fatwa did not write Durood Shareef every time he mentioned the name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). He wrote only "Rasoolul Laah (Prophet of Al-Laah) and did not write Durood Shareef (Sallal Laahu 'Alaihi Wa Sallam)! This despite the fact that Imaam Shamsud-deen Sakhaavi (May Al-Laah have mercy on him), on page 250 of his hook Al Qaulul Badee says that full Durood Shareef should he written whenever a fatwa is written and whenever the name of the holy prophet (Sallal-Laahu-Alaihi-Wa-Sallam) is mentioned because according to a hadeeth Angels will be praying for the forgiveness of the person who wrote Durood Shareef so long as the writing remains extant. Ashraf Ali Thanvi Sahib on page 9, 22, of his Zaadus Sa'eed has also quoted this hadeeth related by Tibraani and Mufti Muhammad Shafee also has quoted this hadeeth on page. 53 of his book, Zikrul Laah Therefore, listen to what their own Leader Muhammad Zakariya sahib on page 84 of his book mentioned earlier says: The etiquette is that whenever the blessed name of the holy prophet (Sallal Laahu Alaihi Wa Sallam) occurs in any writing then Durood Shareef also ought to be written". He further says: "All experts on ahaadeeth explain this to mean that Durood Shareef must be Written Whenever the blessed name of the holy Prophet (Sallal Laahu Alaihi wa Sallam) occurs, even though it may not have been thus written books by the ancient masters" Continuing with his Statement, he further says: the Ulama (scholars) have declared it to be a desirable thing to write Durood Shareef repeatedly if' the name of the holy prophet (Sallal Laahu Alaihi wa Sallam) repeatedly occurs in any writing and like the lazy and the ignorant ones .should not be content with only re-ferrying to it by writing Sal'am or S.A.W. or- the like". After this. Jannab Muhammad Zakariya quotes many ahaadeeth in this connection. Just see only one of them. It says: This saying of the holy Prophet (Sallal Laahu Alaihi Wa Sallam) has also been related by Hazrat Ibne Abbas (may Al-Laah be pleased with him Whosoever writes Durood Shareef in some hook will continue to derive benefit of so doing so long .as my name remains in that book He further says: Allamah Navavi in his (book) Taqreeb and Allamah Suyooti in his Sharah (explanation to it) write that it is essential to also arrange for the calligraphy of Durood Shareef whenever the blessed name of the holy Prophet (Sallal Laahu Alaihi Wa Sallam) occurs and one should never get tired of writing it over and over again, since a very great good accrues form it. and anyone being lazy about it is deprived of a very great good. page 85-86 Dear readers Now that you know that the leader of the Deobandi �Wahaabi-Tableeghi group says that it is not right to merely indicate it by Such words as (Sal'am) or (S.A.W.) etc., but the entire Durood "Sallal Laahu 'Alaihi Wa Sallam" (peace and blessings of Al-Laah upon him) should be written and he who does not do so is deprived of a very great good you should your selves have full realisation of the predicament of the muftee sahib who issued there and his supporters. According toSheikh Muhammad! Zakariya Sahib, he who does not write Durood every time the blessed name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) is Written is deprived of a very great good. So is the case with him who takes or hears the blessed name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam?) and does not recite the full Durood. On page 66. Of this very book, Fazaa 'il-i-Durood Shareef, Janab Muhammad Zakariya has listed the special occasions when Durood Shareef must be recited. Please look at a few of those mentioned in thelist. They are: "After finishing Namaaz and at the time when one stands up for Namaaz specially `after the Namaaz before sunrise and at sun-down at the time of standing for Tahajjud (late night Namaaz and after Tahajjud: at the time of entering a mosque and coming out of it; after answering the call for Namaaz (Azaan); on Fridays and on sighting mosques; at the time of interring a dead body in the grave; before commencing reading ofjournals and after saying Bismil Laah; at times of grief; and before, in the middle and at the end of a (Du�a) supplication; at times when one likes a thing; at the time of meeting friends; at the time when a gathering assembles and when it disperses; at the time of finishing a reading of the holy Qur'aan; at the time of dispersing from a gathering and, also' at the beginning of every (kalaam) talk; and when the holy prophet (Sallal Laahu 'Alaihi Wa Sallam) blessed name is mentioned. For further details about particular timings for reciting Durood Shareef see Allamah Imaam Sakhaavi's book Al-qaulul Badee or Sheikh Muhammad Zakariya Sahib�s Fazaa il-i-Durood Shareef. In his book Jilaa�ul Afhaam Ibne Qaiyyim has, in a separate chapter, derailed out the special occasions when Durood and Salaam on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) must be recited. Thus on page 308 of his book, he writes: "The sixth occasion when sending Durood Shareef on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) is when the caller ends the Azaan and before Iqaamat (call for the Gathering to stand for Namaaz.) Those who have issued a fatwa accusing me of an innovation and have given wide currency to it should also regularly recite Durood Shareef especially on occasions listed by their own leader, Muhammad Zakariya Sahib. If they refuse to do so, they should listen attentively to such of the Prophetic sayings which tell of the dire consequences (Wa'eed) quoted by their own leader. Their own leader has, in the third chapter of his book, listed these dire consequences. At the beginning of this chapter, he has quoted this following famous hadeeth He says; '`Hazrat Ka'b bin 'Ujrah (May Al-Laah be pleased with him) has Related that once the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) asked us to come closer to the pulpit (minbar)' and we did as told to do. When the holy Prophet (Sallal Laahu Alaihi Wa Sallam) ascended the first step of the pulpit, he said Aameen (so be it). When he ascended the second step he again said Aameen. And on ascending the third step he once again said Aameen. When he finished with the sermon and descended from the pulpit, we asked him how was it that We heart him (while ascending the pulpit) say things, which we had not heard before. And he said to us: "At that time Jibreel (Alaihis-Salaam) had come to me. When I stepped on to the first plank, he (Jibreel) said 'may he perish who was not forgiven even though he was alive During the month of Ramadaan and I said Aameen. When I reached the second plank, he (Jibreel) said 'may he perish who does not send Durood on you (the Prophet Sallal Laahu 'Alaihi Wa Sallam) before whom your blessed name is mentioned, and I said Aameen When I ascended the third plank, he said, may he perish whose parents, or one of them, attain to old age during his life-time and are unable to enter him into Heaven', and I said Aameen. After mentioning this hadeeth, Jannab Muhammad Zakariya Sahib himself says: "In this hadeeth Hazrat Jibreel (Alaihis-Salaam) has pronounced three maledictions (Bad Du'as) and the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has said Aameen to all three. Obviously, maledictions by an angel near to Al-Laah like Hazrat Jibreel ('Alaihis-Salaam) are not small affairs and then the Aameen said by the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) have made them all the more harsh. May Almighty Al-Laah grant us the ability to keep ourselves away from all three things and save us from such evils, otherwise our ruination must not be in doubt". Fazaa 'il-i-Durood Shareef, pages 68.69. Just see. The leader of the Deobandi-Wahaabi-Tableeghis says that Al-Laah may save them from these evils, that is save them from the evil of not reciting Durood Shareef at the mention of the holy Prophet's (Sallal Laahu 'Alaihi Wa Sallam) name, while in this fatwa it has been said that reciting Durood Shareef after Azaan in which the blessed name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) occurs, is against Sunnat. So according to their own leader, the ruination of those who is used this fatwa is a certainty. The same Janab Muhammad Zakariya, after reproducing many ahaadeeth, quotes the following hadeeth from Hazrat Jaabir (may Allah- be pleased with him). According to it, the holy Prophet (Sallal Laahu 'Alaihi wa Sallam) said: He is unfortunate, indeed, who before whom my name is mentioned does not send Durood on me". On page 7l, he further says: "On such persons is the curse of perishing, and for them is the news of being hard-hearted, and also of straying from Heaven and entering Hell, and Also that such a person is unjust and most miserly, and that his Deen (religions is not intact and that he will not have a vision of the blessed face of the holy Prophet (Sallal Laahu 'Alaihi wa Sallam)." Muftee Muhammad Shafee Sahib on page 49 of his book, Zikrul-Laah, and Ashraf Ali Thanvi Sahib on page 5 of hits booklet, Zaadus Sa'eed, have also quoted these ahaadeeth which give the warning. Dear readers! Since the Deobandi-Wahaabi-Tableeghi band in South Africa appears to give more importance to the book TabIeeghi Nisaab re-named Fazaa'il-e-A'maal and study it more than the Holy Qur'aan so I have answered this fatwa briefly by referring to Fazaa 'il-i-Durood Shareef a book by their own leader. It would make a voluminous book if references were to he given from all other books by the Deobandi-Wahaabi Ulama. It is a pity that these preachers of Deobandi-Wahaabi-ism say that Reciting Durood On the beloved and last Prophet of Al-Laah (Sallal Laahu 'Alaihi Wa Sallam) is erroneous and bad, and issue Fatawa in this regard and the irony is that their Fatawa are meant to apply only to us, and they do not say any thing if their own Imams and leaders say or do the same things. Also look at this. Some years ago, a famous Muftee of their own band, Muftee Mahmood Sahib, laid with his own hands a (chaadar) sheet and flowerson the grave of Hazrat Daata Ganj Bakhsh (Radiyal Laahu 'Anhu) in the city of Lahore in Pakistan, and, later, distributed (Halwa) sweets to people gathered there. If their own Muftee does all such things' he remains `a Musalmaan as ever but if true Sunni Muslmaans act likewise they are called polytheists and innovators. What sort of justice is this? This act of their Muftee Sahib was an expression and announcement of the reality that the belief of the Sunni Muslmaans whom they call Bareilvis is true and right or else Muftee Mahmood should also be called a polytheist. In Karachi the Tableeghis themselves have started a poster campaign against a prominent Molvi Muhammad Usmaan, of the Tableeghis themselves. Look at another famous preacher of Deoband, Ihtishamul Haq Thanvi. He gave a fatwa that "watching cinema is lawful" (the published fatwa is with me). Another Muftee of the Deobandi-Wahaabi-ism faction, Janab Ghulaam Ghaus Hazaarvi, asked the people of Pakistan to drink wine made in Pakistan (to save foreign exchange. True Sunni Musalmaan know full well that these Deobandi-Wahaabi-Tableeghi people do not pronounce fatwa against the Iran-Iraq war and against gambling, wine drinking, indecent acts, interest, bribery, nudity, obscenity. Black marketing, profiteering, and lying. Those people also do not expound the commands of the Sharee'at and Sunnat with regard to evils like imitating the West, television VCR watching cinema etc' and against Western imperialism. Their tongues and their pens are reserved only for preventing true Sunni Musalmaan from saying Durood and Sallam. In their fatwa, it has been said that Kaukab Noorani Okarvi has been Responsible for giving currency to the innovation of reciting Durood Shareef before and after Azaan Readers have already become aware of the realities through my present writing. Also please go through this attentively. The Mu'azzin (the person who calls the faithful to Namaaz) mentions the blessed name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) Ash Hadu Anna Muhamadur Rasoolul Laah, (Sallal Laahu 'Alaihi Wa Sallam) while saying Azaan. Now, on page 22 of his book, Allamah Sakhaavi says that "it is a must for him (the Mu'azzin) who utters the blessed name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and also for those who hear it. To recite Durood". So, the Mu'azzin recites the words of the Durood Shareef after he has proclaimed Azaan so that he also is able to present the tribute of Durood on his own behalf. And that any listener who has forgotten to do so also does so immediately afterwards because he who deliberately omits to recite Durood is sure to perish and he who does so with much love is sure to gain much good and reward. Please Also note that Sheikh Muhammad Zakariya Sahib, in his book Fazaa'il-i-Durood Shareef, himself indicates what words to use wherever Durood Shareef is said. On page 23 of his book, he says: 'It is better still to join Durood and Salaam that is instead of saying Assallmu Alaika Ya Rasoolul Laah or Assallmu Alaika Ya Nabiyyal Laah etc. The words As-Salaatu Was-Salaamu 'Alaika Ya Rasoolul Laah, As-Salaatu Was-Salaamu 'Alaika Ya Nabiyyal Laah would be said and it should be better if the word As-Salaat is added to the word As-Salaam till the end". And on page 9 of his book, he says: "Sending much Durood on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) is a sign of belonging to Ahle Sunnat (that is of being Sunnis)*   * The Deobandi-Wahaabi-Tableeghi people of South Africa now want that they be known as "Sunnis" And consider the term Deobandi-Wahaabi to be highly derogatory to them, even though their elders Had proudly called Themselves "Wahaabis" (for proof please see my book "white and Black") It it�s A matter of amazement all pity that these Deobandi-Wahaabis who wish to be known as Sunnis do not only fail to cultivate in themselves the signs of Sunnis indicated by their own elders also give Fatawa against the correct signs of being Sunnis Sheikh Muhammad Zakariya Sahib says that Reciting Durood and Sallam copiously is a sign of being Sunni but alas all Deobandi-Wahaabis spend All this energies in preventing true Musalmaanfrom reciting Durood and Salaam can these? Deobandi-Wahaabi hypocrites ever hope that their wish of beings called Sunnis will be fulfilled? Never and never. Therefore We of the Ahle Sunnat (Sunnis) Send Durood in these words on the august personality of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) before and after Azaan and before the gathering stands up for Namaaz (Iqaamat) and after Namaaz. While the leader of the Deobandi-Wahaabi-Tableeghis, Muhammad Zakariya Sahib, insists on reciting Durood and Salaam with these words and calls it a much better practice, the pity of It is that those who regard Sheikh Muhammad Zakariya Sahib as their leader call it a mere innovation.     In this Fatawa it has been said that during the worldly presence of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam four Mu�azzin who had learnt the words of Azaan from the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) himself, never recited Durood The person who gave this fatwa has said so on his own, or else he should prove that they (the Mu�azzin had not recited Durood Shareef before or after Azaan In this fatwa it has also been said that the words) of Azaan begin with Al-Laahu Akbar (Al-Laah is the Greatest) and end with La ilaaha Illal Laah (there is no deity but Al-Laah). This is quite true. When have we denied this? We have not made any alterations in Azaan or its words. Unlike the Shiites we have not altered the words of Azaan nor made any amendment or addition to Azaan Of course, we have done exactly as commanded. That is recited Durood Shareef before and after Azaan (It should be noted that reciting Durood Shareef before and after Azaan cannot he called addition to Azaan because Durood Shareef is not of the same genus as Azaan The author of the book Fazaa'il-i-Durood Shareef and leader of the Wahaabi-Tableeghis, Sheikh Muhammad Zakariya Sahib, has quoted many ahaadeeth with reference to Imaam Shamsud-deen Sakhaavi (May Al-Laah have mercy on him. On page 246 of his book, the same Imaam Sakhaavi (May Al-Laah have mercy on him) quotes a hadeeth and says that "the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam has commanded us to send Durood on him before starting every good act (Kalaam) The same hadeeth has been quoted by Ibne Qaiyyim on page 365 of his book Jilaa'ul Afhaam and syed Hasan sahib teacher of Tafseer at the Daarul Uloom Deoband, on page 90 of his book Fazaa'il-i-Durood-o-Salam has written that reciting Durood Shareef before saying anything lawful brings blessings and mercy, and Imaam Sakhaavi, on page 15 of his book, writes: "According to Ibne 'Atiyyah, it is imperative to send Durood Shareef on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) on every occasion and no good comes to him who abandons it or is remiss in doing so". And on page 20, he writes: "The Maalikis say that sending Durood on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) without any restriction on number and times is a duty and the Hanfiyyah say that to do so on every occasion is obligatory", and in this very book it is said that Imaam Shafi�ee has said: "I like to send Durood on the holy Prophet (Sallal Laahu 'Alaihi We Sallam) on every occasion". Now the question is, whether Azaan is a good and lawful thing or not'? You will surely say that this is, indeed, a lawful and good thing. Therefore (according to the Prophetic sayings) it has been commanded to recite Durood Shareef before and after it and It Is wrong to call It an innovation or against Sunnat" The second question is this. When it is mandatory to recite Durood every time the name of the holy Prophet (Laahu 'Alaihi wa Sallam) is mentioned, then how doing so after Azaan would be an innovation, and reciting Durood before and after Azaan be called altering Azaan? If your reply is in the affirmative, then why should (Tasmiyah) Bismil-Laah, be recited when the command to recite (Ta'aw-wuz) A'oozu Bil-Laah, before starting reading the Qur'aan is contained in the Holy Qur'aan itself. If somebody recited Bismil Laah and Kalimah Taiyyibah and Durood Shareef before starting reading the Qur'aan, could it he called making an alteration in the Qur'aan'? Most emphatically not. Likewise, it is not an alteration or innovation in Azaan it Durood Shareef is recited before and after Azaan. The Muftee Sahib who issued fatwa against me and people of his persuasion should tell me what is the Qur'aanic command regarding declaring a lawful and good act to be a bad and erroneous act, and also what would be the end of those who do so? The preachers of the Deobandi-Wahaabi-ism should reflect what injustice they are committing by declaring sending Durood on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) before and after Azaan to be an innovation. May Almighty Al-Laah grant them the ability to ask forgiveness and to seek guidance. And may He grant us, the Ahle Sunnat Wa Jamna�at. the capacity to remain steadfast on the truth! Ameen. Please pay attention to this. "Kuloo Washraboo" (eat and drink) is the command given in the Holy Qur'aan. The word eat precedes that of drink. But would it be altering the Qur'aanic command if somebody alters this arrangement while acting upon it? In Kuloo Washraboo, eating and drinking is absolute, without any restriction of time etc. excepting during (Namaaz) prayers and during fasting for which special commands are given, and in the verse which commands recitation of Durood and Salaam, Salloo Wa Sallimoo" is absolute and there is no restriction of a special kind of Durood-o-Salaam or of time excepting in Namaaz for which the special Durood-i-Ibraheimi has been prescribed (The knowledgeable know it full well that the rule is that to put conditioned, on their own, on a command of the Qur'aan which is free from any conditionally etc. is altering the command of the Qur'aan and doing so takes one even to idolatry.) Besides this the rule is that arguments are given for the unlawful. the Shar'ee (code of Islaam) Principle is that if permission for doing a thing is not given and there is, also, no Shar'ee argument for prohibiting it, then that act is lawful. And the rule also is that permission to do it is implicit in the original things. Point out any Hadeeth in which reciting, Durood before or after Azaan is forbidden, and that which is not forbidden is by itself lawful and to call it wrong is itself wrong. It should also be explained and the knowledgeable know it well, that for the invalidity of anything it is no argument that the thing is not necessary or is not mentioned in any authoritative book, and in the case of Durood-o-Sallam there is an absolute command. Dear readers! In this fatwa reciting Durood Shareef has been called an innovation, and people calling it an innovation also say and believe that every innovation is a deviation and every innovator is a denizen of Hell. They should be questioned whether they themselves were not innovators since their own Ulama have called their TabIeeghi Jamna�at and movement an innovation. * * Would the Deobandi-Wahaabi-Tableeghis who are afflicted by the disease of calling every good act an Innovation please tell us; if they do not render themselves as innovators and denizens of` Hall because their own Ulama have declared their own TabIeeghi Jamna�at and its methods of preaching to he innovations They should also be asked if something like Annual Gathering (Salaanah Ijtima) excepting the Hajj used to be held during the life-time of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and of his companions (Radiyal Laahu Aanhaa) The answer is an emphatic no so the gatherings of these Tableeghis are innovations according to their own fatawa and in the light of the pronouncements by their own Ulama and thus they ought to be among the denizens. Of Hell.   They should be questioned whether the names of the right-guided caliphs and the Ahle Baiet (May Al-Laah be pleased with them) are not taken in the Jum'ah sermons. Since this practice also was not there during the physical presence in our midst of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) would these people call it an innovation and a deviation'? And now since even the names of kings are being mentioned in the sermons given in Saudi Arabia, what Fatawa do these Deobandi-Wahaabi Muftees would give regarding this? They should be questioned if any of the following things were there, and the state in which they are today, during the earthly life of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) editions of the Holy Qur'aan with I'raab (diacritical points) and its translations, division of the Holy Qur'aan into 30 parts; books of Ahaadeeth and Fiqh (Jurisprudence) and marginal notes on teem; collections of Fatawa educational institutions and their timings; educational curriculum; mode of education; annual gatherings: conferment of degrees and of robes of honour etc., posters and pamphlets; banners and invitation cards; school buildings and amenities; salaries; committees; air-conditioners, telegrams, telephones, telex; fax currency notes, money orders and phonographs, loud speakers; amplifiers and watches. If all these are mere innovations and every innovation is a deviation and every innovator is a denizen of Hell, then would not all TabIeeghi-Deobandi-Wahaabis? even according to their own fatwa render themselves liable to be the denizens of Hell. Dear reader! These Deobandi-Wahaabi-Tableeghi people who issue fatwa against us, Ahle-Sunnat-Wa-Jamna�at, are perhaps, not aware of the correct definition of the expression (bid'at) innovation. When they are proved to be (bid'ati) innovators according to their own definition, then they begin to point out to kinds of innovations and even they have to acknowledge that every action and deed is not an innovation in absolute terms. This servant of the Ahle Sunnat Wa-Jamna�at will very soon publish a booklet on "Reality of Innovation" Even so, a brief discussion on the subject can be seen in my book "White and Black". Listen to what the famous Muftee of Saudi Arabia, Janab Abdul Azeez Abdul Laah Ibne Baaz, has to say on the subject. On pages 15-16 of his fatwa entitled "The Shar'ee positions of 'Iced Meelaad un Nabi" (Sallal Laahu: 'Alaihi Wa Sallam) * * The original book of Mufti Ibne Baaz is in Arabic, called At-Tahzeeru Minal Bid'a, has four chapters and has been published from Riyadh by the Saudi Government itself. The first chapter has been translated into Urdu by Mahmood Ahmad Ghazanfar Sahib and published in Pakistanunder the title "The Shar'ee position of feed Meelaadun Nabi: A fatwa ' while its Arabic version is called "Fi Hukmil Ihtifaali bil Mawaalidin Nabawiyyah" In Pakistan, it has been published in 1979 by Markaz-ad-Da'wutl Islamiya Bunder Road. Lahore. This servant of the Ahle Sunnat has with him the Arabic book as well as the translation by Mahmood Ahmad Ghazanfar Sahib. The excerpt given here appears on pages 6 and 7 of the Arabic book and on pages 15 and 16 of its Urdu translation. But I deem it most important to inform my readers that the English translation of this very book by Muftee Ibne Baaz has been published in South Africa by the Deobandi-Wahaabi-Tableeghis Jamiatul Ulama Transvaal P.O. Box 9326, Azaadville-1750, and while translating it the Deobandi-Wahaabi-Tableeghis have, as it is their bad habit, demonstrated their dishonesty and omitted to translate many of the sentences, specially about reciting Durood Shareef after Azaan being Sunnat-e-Mu 'ak-kadah from the paragraph about Durood-o-Salaam Should this not he considered malice against the Prophet'! Can the Deobandi-Wahaabi-Tableeghis be justified in calling themselves "right guided', even after indulging in such nefarious practices? No, definitely not. They are undoubtedly die-hard hypocrites and they are misguiding the Ummat May Al-Laah protect us from them. Kaukab (Gufira Lahu)   Abdul Azeez Ibne Baaz says: "Now, regarding the question as to how important it is to send Durood-o-Salaam on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), the reply is that sending Durood-o-Salaam is the best among the good acts. Almighty Al-Laah Himself commands: "Certainly Al-Laah and His Angels send Durood on the Prophet. So, O Mu'mins, you should also send Durood-o-Salaam on the Messenger". And the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has said: "He who sends Durood on me once, Al-Laah will reward him with ten blessings. Reciting Durood-o-Salaam is valid at all times, specially after prayers. It is obligatory to recite Durood in the last Tashah-hud of Namaaz and it is a Sunnat-e-Mu'akkadah to recite it after Azaan, when taking the name of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam during the day and the night of Fridays". How will the Muftees who issued the fatwa declaring reciting the Durood Shareef after Azaan as an innovation "to which currency has been given by Kaukab Noorani Okarvi" describe the greatest Muftee of the Saudi Arabia, Muftee Janab Abdul Azeez Bin Baaz, for saying that reciting Durood-o-Salaam after Azaan is a Sunnat-e-Mu 'ak-kadah? On page 18 of his booklet, Risaalah Fi Sifati Salaatin Nabi (Sallal Laahu 'Alaihi Wa Sallam) published by Maktabah Al-leemaan, Al Madinah Al Munawwarah, 1407 A.H. another famous Muftee of Saudi Arabia, Muftee Muhammad As-Saalih Al 'Useimeen, referring to a hadeeth in Muslim Shareef, writes: "It is essential to recite Durood Shareef after Azaan", and the teacher of Tafseer at Daarul Uloom. Deoband, Syed Hasan Sahib, on page 88 of his book Fazaa 'il-e-Durood-o-Salaam writes: "Reciting Durood Shareef after Azaan is a most excellent act". It is astonishing that the teacher of Tafseer at Daarul Uloom, Deoband, calls reciting Durood after Azaan to be an excellent act and the Wahaabi Muftees of Saudi Arabia hold reciting Durood to be a Sunnat-e-Mu 'ak-kadah, while, on the other hand, in the fatwa against me (Kaukab Noorani Okarvi), reciting Durood Shareef after Azaan is described as an innovation. As the poet has said: "Pehle Muftee Thay Masaa'il Ke Bataane Waale. Muftee Ab Bhi Hein Magar Muft Ke Khaane Waale" (Early Muftees were those who unravelled knotty problems. Today's Muftees are those who eat of food given gratis.) Reciting Durood Shareef before and after Azaan has not been invented by Kaukab Noorani Okarvi, but it has been practised since ancient times It was recited in the Hijaaz-e-Muqaddas before the advent of the rule there by the Saudi family, and it is still being recited in Egypt, Syria, Lebanon, Jordan, Iraq etc. after Azaan in a loud tone and has been thus recited for centuries. Therefore, see the following.     Saiyyidina Imaam Abdul Wahhaab Shu'raani (May Al-Laah have mercy on him) is a great divine. A leader of the Tableeghis, Janab Anwar Shah Kashmiri, on page 204 of his book Faizul Baari says "that in the presence of eight persons and during his waking hours, Imaam Abdul Wahhaab Shu�raani had read out the entire Bukhaari Shareef to the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and had been blessed with a vision of the holy Prophet ((Sallal Laahu 'Alaihi Wa Sallam) during waking-hours". The same Imaam Shu�raani in his book Kashful Ghummah writes: "During the rule by the Raafizis, its, the practice began in Egypt of reciting Sallam on the Caliph of the day and his ministers. After the death of (Caliph) Hakim Bi Amril Laah his sister ascended the throne and Sallam was recited on her and on her women ministers. But when the just king Salaahud-deen Aiyyoobi, came to occupy the throne he abolished this innovation and ordered all Mu'azzins in towns and villages that, after Azaan Durood-o-Salaam be recited on the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) may Al-Laah grant him a great reward for this! -Kashful Gummah. Page 98. Why he had a vision of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) if Imaam Shu�raani was an innovator? A Deobandi-Wahaabi scholar, Anwar Shah Kashmiri, has told about Imaam Shu'raani being a favourite at the court of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) This means that Imaam Shu�raani was a very great personality. The same Imaam Shu'raani prays for the grant of reward to Sultan Salaahud-deen-Aiyyobi for ordering that Durood-o-Salaam be regularly recited after A Azaan is it possible to pray for the grant of reward to a man who does evil and erroneous acts'? And is it possible for a great Imaam (Shu'raani) to do so'? In his hook Fazaa 'il-i-Durood Shareef the Shaikh of the Deobandi-Wahaabi-Tableeghis has listed the occasions, based on the Prophetic ahaadeeth when Durood -o-Salaam should be recited. Included in thislist is reciting Durood before and after Azaan and before Iqaamat which has been omitted in South Africa from the book Fazaa il-e-Durood Shareef I wonder what good can there be in preventing Musalmaan from doing a good act like reciting Durood Shareef on the pretext that it is an innovation. Why are these Deobandis- Wahaabis-Tableeghis People who claim to be Musalmaan so distressed at Salaat-o-Salaam being recited on their holy Prophet (Sallal Laahu Alaihi Wa Sallam) although their leader has written a whole book on the virtues of reciting Salaat-o-Salaam? * * The Deobandi-Wahaabi-Tableeghis Group most avidly reads TabIeeghi Nisaab re-named Fazaa 'il-i-A' maal, the book by their own Sheikh Muhammad Zakariya. In South Africa. these people have expunged the portion dealing with the virtues of Durood Shareef from this very book TabIeeghi Nisaab or Fazaa 'il-i-A maal .and they do not at all relish reading Fazaa {It, if t Durood Shareef as they do the other portion of Fazaa 'il-i-A' maal Does this not indicate malice towards the holy prophet ( (Sallal Laahu Alaihi Wa Sallam)?   I hope that after this brief explanation in would be crystal clear to the Sunni Musalmaan that reciting Durood Shareef before and after A Azaan is not at all a bad act but a very good, a very virtuous act and an act bringing tremendous rewards and mercies. In the fatwa, it has been said that "since the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has not ordered it, so Durood Shareef is not recited while (Ruko or Sajdah or Qiyaam) kneeling or prostrating or standing in Namaaz" O Mufti Sahib, please note that it has been proved by a hadeeth, in Muslim Shareef that the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has ordered that Durood Shareef be recited after Azaan and books by Imaam Sakhaavi and Ibne Qaiyyim contain hadeeth ordering reciting: Durood before they say any thing good. So, according to their own fatwa it its proved that to forbid reciting Durood Shareef on the special occasions it has been ordered to be recited tantamount to forbidding an order of the holy prophet (Sallal Laahu 'Alaihi Wa Sallam) and surely every one believing in the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) will follow his Prophet's order and will not give any importance to any other thing for the basis of Faith is the Qur'aan and the Sunnat and no saying or action of any Imaam (religious guide) Mujtahid (a supervisor in religious matters), and Muftee (an expounder of Muslim law) is acceptable. As for the claim made in Muftee Sahib's fatwa that "for 1400 years Azaan has been called without Durood it has to be said that this its due merely to his ignorance. If he is true in his claim he should prove, through right arguments. my present writing to be wrong. Or else he should repent for his wrong standpoint and desist from misguiding true Musalmaans without any rhyme or reason, and, thus, save himself from adding to the scroll of his black deeds. In this fatwa' it has also been said "that the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has forbidden fasting on Fridays". I say to this Muftee Sahib that the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has enjoined fasting on Mondays because it is the day when the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) was born. So, O Muftee Sahib, tell me why then you call celebrating the birth of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) that is to say, Meelaad Shareef, as an innovation. Perhaps, in your sight all Prophetic Sunnat are innovations. (May Al-Laah Subhaanahu save us from the mischief of such fatawa). This servant of the Ahle Sunnat appeals to the true Sunni Musalmaan that they should not, and never, attach any importance to the fatawa by the Muftees who are inimical to Deen and against demonstrating respect and love for the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). Their real aim is to destroy the spiritual progress and the unity of the Millat. By stopping reciting Durood-o-Salaam, these people are ruining themselves as well as other Musalmaans. Let us pray to the Almighty (Al-Laah Subhaanahu) that He may grant us greater courage and capacity to send in abundance the tribute of Durood-o-Salaam to the court of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), so that we may be rewarded with the pleasure of Almighty Al-Laah and of His beloved Saiyyidina Muhammad Mustafa (Sallal Laahu 'Alaihi Wa Sallam) and our enemies become more jealous. As the poet has said: "Rahe ga Yoonhi Unka Charcha Rahe Ga Pa're Khaak Ho Jaa'en Jal Jaane Waale" He (Sallal Laahu 'Alaihi Wa Sallam) will continue to be celebrated as ever. But those envious of this will be consumed by the flames of their our envy. Wa Sallal Laahu Alaa Habeebihi Saiyyidina Muhammadin Wa Aalihi Wa Ashaabihi Wa Baaraka Wa Sallama Ajma'een. (Wamaa' 'A laeinaa il-lal Balaagh. ) Ramadaanul Mubarak, 1408 A.H. Karachi. Kaukab Noorani Okarvi Gufira Lahu (May Allah grant him forgiveness)

A'LA HAZRAT, IMAM-E-AHLE SUNNAT, ASH SHAH IMAM AHMED RAZA BAREILVI AL-QADERI (RADI ALLAHU ANHU)

by A'LA HAZRAT, IMAM-E-AHLE SUNNAT, ASH SHAH IMAM AHMED RAZA BAREILVI AL-QADERI (RADI ALLAHU ANHU)

AN ISLAMIC JUDICIAL QUERY QUESTION: What is the ruling of the Ulema of Islam on the following matter: Zaid, who is a Muslim and believes in Almighty Allah and the Prophethood of his beloved Prophet (sallal laahu alaihi wasallam), recites after every Salaah and at other times, the following verses:As Salaatu Was Salaamu Alaika Ya Rasoolullah - "Peace and Blessings upon you, O Messenger of Allah."Or As Alukash Shafaa'atu Ya Rasoolullah - "I seek from you Shafaa'at (Intercession), O Messenger of Allah." I ask the learned Scholars of Islam: Are such calls to the Holy Prophet (sallal laahu alaihi wasallam) permitted in Islam?   What is the ruling of the Learned Scholars concerning individuals who refer to those who call to the Prophets and Saints as Kaafirs and Mushriks? Please enlighten us on this. We pray that you enjoy the mercy of Allah on the Day of Judgement. Aameen. ANSWER: Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil Mustafa wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa The utterance of the above words are indeed permitted and no person other than those who are misled would argue with it. For reference on this matter, we shall consult the following great Jurists of Islam and their books:- "Shifa-us-Siqaam",by Imaam Taqi'udeen Abul Hasan Subki (radi Allahu anhu),   "Mawaahibbe Ladunnia", by Imaam Ahmed Qastalaani (radi Allahu anhu), being the Sharah (Commentary) of Sahih-ul-Bukhari,   "Sharah of the Muwaahibbe Laddunnia", by Allama Zarqaani (radi Allahu anhu),   "Mutaali-ul-Mussarraat" by Imaam Allama Faasi (radi Allahu anhu),   "Sharah of Mishkaat", by Allama Mulla Ali Qaari (radi Allahu anhu),   "Ashatul Lamaat", including the books, "Jazbul Quloob" and "Madaarijun Nubuwat", by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi Allahu anhu),   "Afdalul Qur'a", which is the "Sharah of Ummul Qur'a" by Imaam ibn Hajar Makki (radi Allahu anhu). I will now quote a Hadith, proving that it is permissible to utter the above mentioned words. This Hadith has been certified authentic by the following great Scholars of Islam:- Imaam Nisaai (radi Allahu anhu),   Imaam Tirmidhi (radi Allahu anhu),   Imaam ibn Maaja (radi Allahu anhu),   Imaam Haakim (radi Allahu anhu),   Imaam Baihaqi (radi Allahu anhu),   Imaam ibn Hazeema (radi Allahu anhu),   Imaam Abul Qasim Tabraani (radi Allahu anhu),   Imaam Manzari (radi Allahu anhu),   Imaam Muslim (radi Allahu anhu),   Imaam Bukhari (radi Allahu anhu). All the above mentioned Scholars of Ahadith, narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu), that a Sahabi who was blind by birth was taught a special Du'a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah. The Du'a is as follows: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati haazihi lituqda li. Allahumma Fashaf'fi'u Fiya. "O Allah, I ask from you, and turn towards you through the Wasila (Medium) of Your Nabi Muhammad (sallal laahu alaihi wasallam), who is indeed a Prophet of Mercy. O Muhammad, with your Wasila (Medium) I turn towards Allah for my need so that it may be bestowed. O Allah, accept the Prophet's intercession for me."   Imaam Tabraani (radi Allahu anhu), in his "Muhjam" records the following incident: A person in dire need visited Ameerul Mu'mineen Hazrat Uthman Ghani (radi Allah anhu). The Caliph was busy with some other work and he did not attend to his need. Thereafter, the person went to Hazrat Uthman bin Haneef (radi Allahu anhu) and complained about the matter. Hazrat Uthman bin Haneef (radi Allahu anhu) ordered the man to perform the Wudhu (ablution), enter the musjid and to offer two Rakaats of Nafil Salaah. He was then to recite the following Du'a:Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyina Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fayadiha Haajati wa tazkuru haajataka wa ruh illaya hatta arooha ma'aka. "O Allah, I beg of you and I seek your assistance, with the Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam) who is the Prophet of Mercy. O Muhammad! I turn to Allah with your Wasila so that my needs be fulfilled."  Thereafter, he was told to mention his need. On completion, he was told to visit Hazrat Uthman bin Haneef (radi Allahu anhu), so that both could visit the august court of Hazrat Uthman Ghani (radi Allahu anhu). When he presented himself in front of the great Caliph, he was not only shown great respect, but his need and wish were also immediately granted. The Caliph, then addressing the man stated: "In future if you require any favour, come immediately to me." After they had left the court of the great Caliph, the man thanked Hazrat Uthman bin Haneef (radi Allahu anhu) for mentioning him to the Caliph, the latter clearly stated that he had not even approached the Caliph. He then stated: "By Allah, I saw the Holy Prophet (sallal laahu alaihi wasallam) teaching the very same Du'a to a blind man. Miraculously, the blind man then approached us before we could even complete our conversation, and it appeared as if he had never been blind." Imaam Tabraani and Imaam Munzari (radi Allahu anhuma) have both stated that this Hadith is authentic.   Imaam Bukhari (radi Allahu anhu) in his "Kitaabul Adaabul Mufrad", Imaam Ibnus Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have recorded that, Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, "Ya Muhammadah." It is recorded that he was immediately relieved.   Imaam Nawawi (radi Allahu anhu) in his commentary of the Sahih Muslim, including in his book, "Kitaabul Azkaar", records that some individuals were sitting in the company of Hazrat Abdullah ibn Abbas (radi Allahu anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, "Ya Muhammadah." He was immediately cured. There are in fact many Ashbaab who narrate incidents of similar incident.   Substantiating this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his "Naseem-ur Riyaaz" a commentary of the "Shifa" by Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established practice of the people of Medina Shareef to proclaim "Ya Muhammadah" in times of difficulty and anxiety.   Hazrat Bilal bin Al Haarith Muzani (radi Allahu anhu) states: A drought which was known as "Aamur Ramadah" once occurred during the Caliphate of Hazrat Umar Al Farouk (radi Allahu anhu). His tribe the Bani Muzaina approached him and complained that they were dying of hunger, and thus requested the Caliph to sacrifice a few sheep. When he told them that there was nothing left of the sheep, they still insisted. After the sheep were cut and cleaned they noticed that only red bones were to be seen. Hazrat Bilal (radi Allahu anhu), seeing this state of affairs, proclaimed loudly, "Ya Muhammadah", in grief and concern. He was then blessed with seeing the Holy Prophet (sallal laahu alaihi wasallam) in his dream, who informed him of future glad tidings which did occur later on.   Imaam-e-Mujtahid Sayyidi Abdur Rahman Huzaili Kufi Masoodi (radi Allahu anhu), was the grandson of Hazrat Abdullah ibn Masood (radi Allahu anhu). He was also a very great Jurist and a Taabi'in of high rank. It is stated that he used to wear a long hat with the inscribed words, "Muhammad, Ya Mansoor."   This was also confirmed by Imam Hasheem bin Jameel Az Zaaki (radi Allahu anhu) who was among the great Ulema and Muhadditheen of the time states: "I saw him (ie, Hazrat Abdur Rahman Masoodi) place a long hat on his head, with the words inscribed, 'Muhammad, Ya Mansoor'."   It is recorded in the Fatawa of Hazrat Imaam, Shaikul Islam, Shahaab Ramli Ansaari whether it was permissible for the people to invoke the names of Prophets, Saints and Ulema in times of difficulty as they normally did. The great scholar replied: "Undoubtedly it is permissible to seek the assistance of great Prophets, Saints and Ulema. They do in fact assist, even after they have departed from this world."   Imaam Allama Khairudeen Ramli (radi Allahu anhu), the illustrious teacher of the scholar who has written the authentic book on Islamic Jurisprudence, "Durre Mukhtaar", states in his "Fatawa Khayria": "People who proclaim, Ya Sheikh Abdul Qaadir (are merely emulating) a call, what, therefore, is the reason for it, not to be permissible?"   Sayyidi Jamal bin Abdullah bin Omar Makki (radi Allahu anhu), in his Fatawa states that he was questioned about those people who proclaim in times of difficulty, "Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir" as to these proclamations being permissible in Islam. The great scholar replied: "Yes, these proclamations are permissible, to call to them is permissible including using their names as Wasilas. This is permissible in the light of the Shari'ah. Such an act is desirable and approved. Only those individuals who are stubborn and arrogant would oppose or question this reality, and they certainly are unfortunate and deprived of the Barakaat (blessing) of the Awliya Allah."   Imaan ibn Jouzi (radi Allahu anhu), In his book, "Oyunil Hikaayat", narrates a strange and amazing incident of three brothers who were constantly engaged in Jihad (Holy Islamic War). He narrates: Once, while engaged in Jihad with the Christians of Rome, they were captured and tortured. The King informed them that if they adopted the religion of Christianity he would set them free. The brothers refused to do so. Instead they all proclaimed aloud, "Ya Muhammadah." The King became furious and ordered two of the brothers to be thrown into boiling oil. After a while, the youngest escaped from the clutches of his capturers accompanied by the daughter of the King, whom herself was amazed at the piety of the young Muslim. Six months later when they were about to be married, the two martyred brothers amazingly appeared accompanied by a group of Angels. When it was inquired as to how they had survived they replied: "When you saw us being thrown into the boiling oil, you indeed saw the truth, yet as we entered the pot, we entered into the high stages of Jannah." Imam ibn Jouzi (radi Allahu anhu) states that the brothers lived in Syria and were extremely famous. Many couplets have been written in their praise. This incident has been shortened. Our object is to highlight how beneficial it is to call out to the Holy Prophet (sallal laahu alaihi wasallam). We have seen that the brothers at a time of extreme perils and danger did not hesitate in calling to the Prophet (sallal laahu alaihi wasallam). How were they rewarded? Very clearly they were rewarded with such blessing that the two Shuhada immediately entered Jannah, while the youngest brother was saved and married the King's daughter, and the two Shuhada were actually given permission to attend the marriage of their younger brother accompanied by a group of Angels. Where are those persons who proclaim that it is Haraam to call on great Prophets and Saints for assistance? If they firmly believe that it is Haraam, why have the great scholars clarified this action (of calling to Prophet's and Saints) as permissible and extremely beneficial?   Huzoor Pur-Noor, Sayiddina Ghous-e-A'zam (radi Allahu anhu), states: "If a person in distress or hardships calls out to me, his hardship will be eradicated. If a person uses my name as his Wasila (medium) and pleads to Allah, his need will be fulfilled." The great Saint then goes on to describe a Salaah, which can be extremely beneficial. He states: "A person should perform two Rakaats of Salaah, in every Rakaat he should recite eleven times the Sura Faatiha and thereafter Sura Ikhlaas eleven times. After completing the Salaah, he should recite the Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam), then remembering me he should proceed eleven steps towards the direction of Baghdad invoking my name in every step, including mentioning his need and wish. In this manner (Allah willing) his need and wish will be granted."   The above-mentioned medicant has been described and mentioned by scholars such as, Imaam Abul Hasan Ali bin Jareer, Imaam Abdullah bin Asad Yafa'ee Makki, Shaikh Mulla Ali Qaari, Moulana Abul Ma'aali Mohammed Muslimi Qaderi and Shaikh-e-Muhaqqiq Moulana Abdul Haq Muhaddis Dehlwi (radi Allahu anhum) in their treaties, "Bahjatul Asraar", "Khulaasatul Mafaakhir", "Nuzhatul Khaatir", "Toh'fa'ee Qaderia" and "Zubdatul Aasaar", among others. One should also remember that the great Ulema and Saints attribute extreme authenticity to the mentioned article. A point to mention about Imam Abul Hasan Noorudeen Ali (radi Allahu anhu), the author of "Bahjatul Asraar", is that aside from being a great Sufi, he was also considered to be a great Imaam of Qiraat. It is reported that he received his spiritual training under the guidance of Hazrat Sayyidi Abu Swaleh Nasr (radi Allahu anhu), the great grandson of Hazrat Ghousal Azam (radi Allahu anhu). Describing the greatness and stature of the book, "Bahjatul Asraar", Hazrat Abdul Haq Muhaddis (radi Allahu anhu) in his book, "Zubdatul Aasaar", states that the book is indeed considered to be extremely authentic and factual in the eyes of the distinguished and esteemed Ulema and Saints. The book has also been used as a reference on many occasions.   Imaam Arif Billah Sayyidi Abdul Wahab Sha'raani (radi Allahu anhu), in his book, "Lawaaqi-ul-Anwaar Fi Tabqaatil Akhyaar", records a strange and miraculous incident. It is recorded that a Mureed of Sayyidi Mohammed Khawri (radi Allahu anhu) was once passing through the market, when the foot of the animal he was riding slipped. In extreme panic he screamed, "Ya Sayyidi Muhammad, Ya Ghamri!" Co-incidently, in that very market place, the captured ruler ibn Omar Sa'eed was also passing through. He inquired from the Mureed as to who was Sayyidi Mohammed. When he was told who he was, he asked permission to use the name of the Murshid so that he could also be released. As soon as he had proclaimed the name of the great Wali, the spiritual master appeared and driving away the capturers, freed the ruler. The Shaikh then blessed the ruler, and thereafter departed.   A similar incident is mentioned of Sayyidi Shamsudeen Mohammed Hanafi (radi Allahu anhu). It is stated that the great Saint while performing Wudhu removed his sandal and threw it with tremendous fury and it disappeared into thin air. He then removed his other sandal and advised one of his Mureeds to retain it until such time that the first sandal was returned. After some time a traveller from Syria arrived with the missing sandal and some gifts for Hazrat Shamsudeen (radi Allahu anhu). He then narrated that while he was travelling, he was attacked by a highwayman, who overpowered him and wanted to slit his throat. Under this extreme situation he called out aloud, "Ya Sayyidi Muhammad, Ya Hanafi." Suddenly, a sandal appeared from thin air and struck the robber. This Mureed then stated that it was indeed through the Wasila and power of his Murshid that he had been saved.   In the very same book it is recorded that when the Spiritual Master, Hazrat Sayyidi Shamsudeen Hanafi (radi Allahu anhu) was on his death-bed, he called his Mureeds and said: "If anyone has any wish or need, he should come to my grave, I will indeed help him in fulfilling it. Remember between you and me, there is merely a handful of sand, and how can a mere handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the murshid cannot be perfect a Man (Insaan-e-Kaamil)."   Incidents of similar nature are recorded by Hazrat Imaam Abdul Wahab Sha'raani (radi Allahu anhu) in his book, "Tabqaat-e-Kubra." We shall quote a few.   Sayyidi Mohammed Farghal (radi Allahu anhu) states: "I am indeed amongst those Saints who can assist you from the grave. If, therefore, you have any wish or need come to my grave and facing me, mention your requirements. I will fulfill them."   It is recorded that while Hazrat Sayyidi Madeen Ahmed Ashmooni (radi Allahu anhu) was performing the Wudhu, he suddenly threw his sandal towards the Eastern side of the city. A year later a man arrived and described a strange incident. He said: "My daughter was once walking in the jungle, when an evil man tried to entrap her. She did not at the time remember the name of her father's Murshid, yet in panic, she screamed, 'O Murshid of my father, save me!'. Suddenly, a sandal appeared from thin air and rendered the evil man unconscious." It is stated that the sandal is still in the possession of the mentioned family.   Among the excellences of Hazrat Sayyidi Moosa Abu Imraan (radi Allahu anhu), it is recorded that whenever his Mureeds used to call to him, he immediately use to assist them, even though the Mureed was as far away as a year's journey or even more.   Hazrat Shaikh-e-Muhaqqiq Abdul Haq Muhaddith Dehlwi (radi Allahu anhu), in his famous book, "Akhbaarul Akhyaar" mentions Shaikh Baha'udeen bin Ebraheem Ata'ullah Al Ansaari Ash Shattari (radi Allahu anhu), who is the author of a very famous book on Tasawwuf entitled "Risaala Shat'taaria", has recorded in his book a specific type of Zikr known as "Zikr-e-Kashful Arwah." The great Saint mentions: "There are two ways of making the Zikr of 'Ya Ahmed' and 'Ya Muhammad'. The first way is to recite 'Ya Ahmed' from the right side and 'Ya Muhammad' from the left side, concentrating on the thought of 'Ya Mustafa.' "The second method is to recite 'Ya Ahmed, Ya Ali, Ya Hasan, Ya Husain, Ya Fathima.' This is to be read from all six directions. In other words, one should begin with 'Ya Ahmed' till the end. Thereafter, the next name and so on. By performing this Zikr in the specified manner one will obtain the secrets of Kashful Arwah (Manifestation of the Souls). "The Zikr of the names of Angels, which is performed in the same manner and which has the same effect, namely 'Ya Jibraeel, Ya Israeel, Ya Mikaeel, Ya Izraeel.' This is performed from all four sides and also results in Kashful Arwah. "Another method is by reciting 'Ya Shaikh, Ya Shaikh' one thousand times in the following manner. The person should pronounce the word, 'Ya Shaikh' from the right side of the heart and at the time of pronouncing the word 'Shaikh' he should concentrate on striking it on the heart. Through this method, one can also achieve Kashful Arwah."   Discussing the life and teachings of Hazrat Moulana Jalalludeen Rumi (radi Allahu anhu), Hazrat Sayyidi Noorudeen Moulana Abdur Rahman Jaami (radi Allahu anhu) writes: At the last moments, before the passing away of Moulana Rumi (radi Allahu anhu), he revealed to his Mureeds a startling secret. He said: "Do not be sad at my passing away, because one hundred and fifty years after the passing away of Hazrat Mansoor (radi Allahu anhu), his Noor beamed on the soul of Hazrat Fareedudeen Attar (radi Allahu anhu) and became his Murshid (Spiritual Guide) in the spiritual world." Moulana Rumi (radi Allahu anhu) then stated: "Whatever condition you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in." He further states: "In this world I have two types of relationships, one with my body and the other with you, and when, with the Mercy of Allah I am freed from this contact with my body and the world of loneliness is exposed to me, I will divert the attention of my soul to you."   Hazrat Shah Wali'ullah Dehlwi (radi Allahu anhu), in his book, "Ateebul Ghanum fi Madh-e-Sayyadal Arabi Wal Ajam", comments on the Quranic verse pertaining to the state of ecstasy in the love for the Holy Prophet (sallal laahu alaihi wasallam). He states: Wa Salla alaikal laahu Ya Khaira Khalqihi Wa Ya Khaira Ma'moolin Ya Khaira Wa hibi Wa Ya Khaira May yurja likashfira zee yatan Wa man Jooduhu Qad faaqa Joodas sahaa'ibi Wa anta mujeeri min hujoomi mulimatin Iza anshabat filqalbi sharral makhaalib "O Exceptional! Among those who can be depended on. O Exceptional! Among those who can be depended upon to eradicate difficulty. O Exceptional! Among those whose generosity showers more than rain. I indeed testify to the fact that at the time when my heart is engulfed in this dilemma, You are indeed the one who gives me assistance and consolation." Under the same commentary, Shah Wali'ullah (radi Allahu anhu) states concerning those moments of difficulty in which it is most necessary to seek assistance from the sacred Soul of the Holy Prophet (sallal laahu alaihi wasallam). At the beginning of this chapter, he writes: "I cannot perceive any one besides the Holy Prophet (sallal laahu alaihi wasallam) who, for the depressed person at times of calamities, will forward a helping hand."   The same scholar in his "Madhiyaa Hamziya" explains: In the august court of the Holy Prophet (sallal laahu alaihi wasallam) one should consider oneself insignificant and inferior. With a broken heart and with total sincerity one should call to the Prophet (sallal laahu alaihi wasallam) in Du'a. The person will indeed attain Salvation if he states, "O Rasool of Allah! O Unique among the Creation! I seek your favour on the Day of Justice. On that Day when there will be a great test, only you, O Prophet of Allah, would give security from all calamity! I have turned to you for salvation and have my trust in you."   Hazrat Shah Wali'ullah (radi Allahu anhu), records a method for achieving and fulfilling one's needs and wishes in his book, "Al intibah fi Salasil-e-Awliya". He states: "One should first perform two Rakaats of Nafil Salaah. After completion he should recite the following - 111 times Durood Shareef, 111 times Kalima Tamjeed and 111 times 'Shay an Lillah, Ya Shaikh Abdal Qaadir Jilaani'."   From this book, it has been proven that all the great Luminaries (to be mentioned), believed in the proclamation of 'Shay an Lillah' as being a valid and a great solution to many unsolved problems. They also gave permission to their students and disciples to proclaim it, without any hesitation. The names of some of these great Scholars and Saints are among others:   Ustaad and Shaikh-e-Hadith of Shah Wali'ulllah, Moulana Tahir Madani (radi Allahu anhuma),   His Shaikh and father, Moulana Ebraheem Kardi (radi Allahu anhu),   His Ustaad, Moulana Ahmed Kashshaashi (radi Allahu anhu),   His Ustaad, Moulana Ahmed Shanawi (radi Allahu anhu),   His grand Ustaad, Moulana Ahmed Nakhli (radi Allahu anhu), N.B. The above mentioned Scholars are also quoted in the sequence of Shah Sahebs Salasil-e-Ahadith (orders of Ahadith).   The Murshid of Shah Saheb, Shaikh Mohammed Lahoori (radi Allahu anhu), about whom in the book, "Al Intibah", the title of Shaikh Mu'ammar Thaqqa (the blessed and trustworthy master) is attributed, this title is also attributed to his Shaikh,   Shaikh Moulana Abdul Maalik and his Shaikh (radi Allahu anhu),   Shaikh Bayazeed Thaani and his Murshid (radi Allahu anhu),   Moulana Wajeehudeen Alawi (the commentator of the "Hidaayah" and the "Sharhah Waqaya"), including his Murshid (radi Allahu anhu),   Taajul Aarifeen, Shah Mohammed Ghous Gawalyari (radi Allahu anhu).   All the above Ulema and Awliya have recited the Naade Ali and the daily recital of "Ya Ali, Ya Ali." For those wishing to gain more information on this subject, I (Imam Ahmed Raza) advise them to read the books, "Anhaarul Anwaar" and "Hayatul Mawaat fi Bayaani Samaa'il Amwaat", both written by A'la Hazrat Shah Ahmed Raza (radi Allahu anhu).   Shah Abdul Aziz Dehlwi (radi Allahu anhu), in his book, "Bustaanul Muhaditheen", praises Hazrat Sayyidi Ahmed Zarooq (radi Allahu anhu), by describing him as follows: "Hazrat-e-Arfa wa Ah'la, Imaamul Ulema and Nizaamul Awliya (The Highly Exalted Shaikh, Leader of the Ulema and the Governor of the Awliya). This great Saint is also among the Abdaal Sab'a (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imaam Shamsudeen Lagaani and Imaam Shahabudeen Qastalaani (radi Allahu anhuma). The Saint was a master in Shari'ah, Haqiqat and all Mystical Facets. Some of his books can be consulted to gain a better appreciation of his immense qualities." Shah Abdul Aziz (radi Allahu anhu) further states: "In brief, the Saint was a man of exceptional attributes, to fully comprehend his qualities is indeed beyond comprehension."   Shah Abdul Aziz (radi Allahu anhu), then quotes two sentences stated by Hazrat Ahmed Zarooq (radi Allahu anhu), which further highlights his greatness, "I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me 'Ya Zarooq', I will immediately come to your assistance."   Allama Ziyadi, Allama Ajhoori, Allama Dawoodi (who also happens to be the marginal writer of the "Sharah Minhaat") and Allama Shaami (radi Allahu anhum), have all prescribed a method for finding mislaid items. They state: "One should climb on to a high spot and offer Faatiha for Hazrat Sayyidi Ahmed bin Alwaan Yamaani (radi Allahu anhu). Thereafter invoking his name one should say, 'Ya Sayyidi Ahmed, Ya ibn Alwaan'." All praise is due to Allah, in that this servant has compiled a book in which quotations from the generation of the Sahaba and from the generations of Ulema and Awliya following them have been mentioned. As to those who are corrupted and hope to corrupt, we ask them what are their views on these great scholars and Saints who also believed that it was permissible to call out to great Saints and Prophets for assistance with the Harf-e-Nidaa? What will they label such great personalities, which include among others:   Hazrat Uthman bin Haneef (radi Allahu anhu), Hazrat Abdullah ibn Abbas (radi Allahu anhu), Imaam Taqi'udeen Abul Hasan Ali Subki (radi Allahu anhu), Imaam Ahmed Qastalaani (radi Allahu anhu), Imaam Abdul Azeem Munzari (radi Allahu anhu), Imaam Bukhari (radi Allahu anhu), Imaam Muslim (radi Allahu anhu), Imaam Tabraani (radi Allahu anhu), Imaam Baihaqi (radi Allahu anhu), Imaam Tirmidhi (radi Allahu anhu), Imaam Nisaai (radi Allahu anhu), Imaam Nawawi (radi Allahu anhu), Imaam Shahab Khafaaji (radi Allahu anhu), Imaam Bilal bin Haarith Munzani (radi Allahu anhu), Sayyedi Abdur Rahmaan Huzaili (radi Allahu anhu), Shaikul Islam, Shahabudeen Ramli al Ansaari (radi Allahu anhu), Allama Khayrudeen Ramli (radi Allahu anhu), Sayyidi Jamal bin Abdullah bin Omar Makki (radi Allahu anhu), Imaam ibn Jouzi (radi Allahu anhu), Ghousal A'zam, Syed Abdul Qaadir Jilaani (radi Allahu anhu), Imaam Jalalludeen Suyutwi (radi Allahu anhu), Imaam Abul Hasan, Noorudeen Ali bin Jareer (radi Allahu anhu), Imaam Abdullah bin Asad Yafa'ee Makki (radi Allahu anhu), Mulla Ali Qaari (radi Allahu anhu), Moulana Abul Ma'aali Mohammed Muslimi (radi Allahu anhu), Taajul Aarifeen, Sayyidi Abu Bakr Taajudeen Abdur Razzaq Qaderi (radi Allahu anhu), Shah Abdul Haq Dehlwi (radi Allahu anhu), Sayyedi Abu Swaleh Nasr (radi Allahu anhu), Imaam Shamsudeen Zahbi (radi Allahu anhu), Mohammed bin Mohammed Al Hizri (radi Allahu anhu), Imaam Abdul Wahab Sha'raani (radi Allahu anhu), Sayyedi Mohammed Ghazni (radi Allahu anhu), Sayyedi Shamsudeen Mohammed Hanafi (radi Allahu anhu), Sayyedi Ahmed Kabeer-e-Awliya Badawi (radi Allahu anhu), Sayyedi Mohammed bin Ahmed Farghal (radi Allahu anhu), Sayyedi Madeen bin Ahmed Ashmooni (radi Allahu anhu), Sayyedi Moosa Abu Imraan (radi Allahu anhu), Imaam Noorudeen Abdur Rahman Jaami (radi Allahu anhu), Arif Billah, Moulana Jalaalludeen Rumi (radi Allahu anhu), Shah Wali'ullah Dehlwi (radi Allahu anhu), Allama Ziyaad (radi Allahu anhu), Shah Abdur Raheem Dehlwi (radi Allahu anhu), Allama Ajhoori (radi Allahu anhu), Allama Shaami (radi Allahu anhu), and Sayyidi Ahmed bin Alwaan Yamani (radi Allahu anhu). Now what is your opinion about these great Luminaries of Islam, who so clearly substantiate the belief that it is permissible to call upon Prophets and Saints for assistance. If you consider them to be Muslims, then Alhumdulilah, you are on the straight and correct path. On the other hand, if you consider them disbelievers then all we say is, "May Allah assist you in seeing the correct path." Aameen. We would like to categorically state an amazing fact - how unfortunate is that group which considers Muslims from the generation of the Ashbaab to the present times as disbelievers and Mushriks (because they call upon Prophets, Saints and Ulema to help them in times of difficulty). They cannot be true "Muslims" who respect the Holy Prophet (sallal laahu alaihi wasallam), if this is their belief concerning the Ulema and Saints of his Ummah. The question of Disbelief and Belief has very clearly been explained in the book of Jurisprudence, "Durre Mukhtaar", yet there are individuals who themselves are misled and hope to deliberately mislead and confuse the Muslims so that their true state is not revealed.   The most beautiful proof of calling to the Prophet (sallal laahu alaihi wasallam) is in the Attahiyaat, wherein every worshipper salutes and calls unto the Prophet (sallal laahu alaihi wasallam). If by using the Nida, causes one to be guilty of Shirk, then how is it that it is found in the Salaah? Some individuals state that, one does not have the intention of calling to the Prophet (sallal laahu alaihi wasallam) in the Attahiyaat, rather one is merely conveying a message. This opinion is without basis. The religion of Islam has never commanded us to recite any Zikr, without pondering on its meaning. Therefore, when we are reciting the Attahiyaat, we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallal laahu alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummah.   It is recorded in the books, "Tanweerul Absaar" and "Sharah Durre Mukhtaar" that, "The intention which one must possess at the time of reciting the Tashahud is the concentration on the meaning of this, that is, in other words, one must remember that one is sending Salaams upon the Holy Prophet (sallal laahu alaihi wasallam) and that one is praising Allah Almighty. One must be assured of the fact that one is sending Salaams and not merely relaying a message."   Words of similar effect are also found in the books of Jurisprudence, "Fatawa Alamgeeri" and "Sharhe Qudoori".   Allama Hasan Sharanbulaani (radi Allahu anhu), in his book, "Maraqi-ul-Falah" states: "Numerous Ulema have in fact clarified this belief. There are some misled individuals who profess that because Angels are deputized to convey the Salaams to the Holy Prophet (sallal laahu alaihi wasallam), one should not use the Harf-e-Nidaa. What these enlightened individuals have forgotten is that twice daily the deeds of the Ummati are placed in front of the Holy Prophet (sallal laahu alaihi wasallam). In many authentic Ahadith, it is quite clearly stated that all deeds of the individual are placed in front of the Holy Prophet (sallal laahu alaihi wasallam), the deceased family and the deceased parents." The numerous Ahadith on the above topic, is evident in the book composed by this servant of Islam entitled, "Saltanatul Mustafa fi Malakoot-e-Kullil Wara."   Substantiating this, I will conclude this book by mentioning a Hadith reported by Hazrat Imaam Abdullah ibn Mubarruk (radi Allahu anhu), narrated by Hazrat Sa'eed ibn Musayyib (radi Allahu anhu), who states: "Not a day or night passes by, without the deeds of the Ummati are being placed in front of the Holy Prophet (sallal laahu alaihi wasallam). Therefore the Holy Prophet (sallal laahu alaihi wasallam) recognizes his followers in two ways, firstly by their Alamat (signs) and secondly by their Amaal (deeds)." This humble servant of Islam, with the Infinite Mercy of Allah could have compiled a more lengthy book concerning this issue, however, this is ample proof for a person possessing qualities of piety, justice and honesty. Certainly, for those who have Allah's guidance, a single letter is sufficient. Ikfina sharal mudilleena Ya Kaafi wa salli ala Sayyidina wa Maulana Muhammadinish shaafi wa Aalihi Wasahbihi Humaatid Deenis Saafi Aameen wal Hamdulillahi Rabbil Aalameen.