Following The Sunna & Loving The Prophet صلى الله عليه وسلم (Bangla)


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Shaykh Saifullah covers many important issues regarding the Sunnah of Prophet (صلى الله عليه وسلم) in this 2 part lecture.

How to show love to the Prophet (صلى الله عليه وسلم) ?
How not to love the Prophet (صلى الله عليه وسلم)

What is the Sunnah ?
How should you follow the Sunnah ?

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The Family by Abdus-Salaam Burjis (PDF)

Salafi Manhaj books Shaykh Abdus Salam Burjis


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The Muslim family has a rectifying core role in a society, if the family is rectified and sound, adhering to the Divine Legislation of Allaah and producing righteous children who are a part of the Islamic society; the Islamic society will be rectified, sound and steadfast. From this angle, the messenger of Allaah (sallallaahu alayhi wassallam) highlighted that the best way to begin a good family is for the Muslim to choose a righteous wife.

Ar-Raheeq Al-Makhtum ( Bangla / বাংলা )

Ar Raheeq al Makhtum The Sealed Nectar Safi ar-Rahman Mubarakpuri Bengali bangla / বাংলা


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A complete authoritative book on the life of the Prophet (صلى الله عليه وسلم) which was honored by the World Muslim League as first prize winner.

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Ar-Raheeq Al-Makhtum ( اردو / Urdu )

Ar Raheeq al Makhtum The Sealed Nectar Safi ar-Rahman Mubarakpuri

This is no longer available for download due to complaints from the publisher Darussalam.
You can download from this site https://archive.org/details/ur_raheeq_makhtum_urdu

URDU Translation – A complete authoritative book on the life of the Prophet (صلى الله عليه وسلم) which was honored by the World Muslim League as first prize winner. Whoever wants to know the whole life style of the Prophet in detail must read this book.


Ar-Raheeq Al-Makhtum (The Sealed Nectar)

Ar-Raheeq Al-Makhtum (The Sealed Nectar)

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By Safi-ur-Rahman al-Mubarkpuri
The heart of every Muslim is filled with the love the last Prophet Muhammad (SAWS) and the love of the Messenger of Allah is an asset for any Muslim. This book a biography goes into the details of the lineage of the Prophet (SAWS) his message, his jihad and his social interaction.

The Ruling of Celebrating the Prophet (صلى الله عليه وسلم) Birthday

Transalated by: Mohamed Mansour

The sheikh has been asked as in “Fatawa sheikh Mohammad Al Salih Al Othaimeen”, prepared and organized by Ashraf Abdel Maksoud (1 / 126)

What is the ruling of celebrating the prophet’s birthday?

He answered:

We see that one’s faith can’t be perfected until he loves the messenger (صلى الله عليه وسلم) and glorifies him with what he should glorify him with, and with what is suitable for him (صلى الله عليه وسلم), and there is no doubt that the sending of the messenger (صلى الله عليه وسلم) and I don’t say his birth, but his sending as he wasn’t a messenger until he was sent, as people of knowledge have said, he has been informed by Iqra’ (Surah Al-‘Alaq) and has been sent by Al-Muddaththir (Surah Al-Muddaththir), and there is no doubt that his sending is a benefit to the whole mankind as Allah has said: Say (O Mohammad, صلى الله عليه وسلم) “O mankind!, verily I am sent to you all as the messenger of Allah, to whom belongs the dominion of the heavens and the earth. None has the right to be worshiped but he. It is he who gives life and causes death. So believe in Allah and his messenger, the prophet who can neither read nor write (i.e. Mohammad, صلى الله عليه وسلم), who believes in Allah and his words, and follow him so that you may be guided.” Al-‘Araf: 158.

And if he was so, then as a part of our glorification, respect, and politeness towards him, and as a part of taking him as a leader and someone to follow, is not to exceed than the worships he has legislated for us, because the messenger of Allah (صلى الله عليه وسلم) died and there was nothing good for his nation but he has showed it and has ordered us to do, and there was nothing evil for his Ummah, but he has clarified it and warned us from. So, as we believe in him as a leader and someone to follow, we don’t have the right to celebrate his birth or his sending, as celebration means happiness, joy, and showing glorification, and all these things are types of worship that get us closer to Allah, so we are not allowed to legislate in worships but what Allah and his messenger has legislated. So, celebrating the birthday is considered innovation, and the prophet (صلى الله عليه وسلم) said: “Every innovation is misguidance.” He has said this is general word, and he (صلى الله عليه وسلم) is the best to know what he says, the most eloquent in what he speaks, and the most advising in what he guides to, there is no doubt in this, and the messenger hasn’t excluded anything of the innovations that is not misguidance, and it is well known that misguidance is the opposite of guidance. That’s why The Al-Nasa’i reported another narration: “Every misguidance is in hellfire”, therefore if celebrating his birthday (صلى الله عليه وسلم) one of the things liked by Allah and his messenger, then it would have been permissible, and if it was permissible, then it would have been preserved, as Allah has ensured preserving his rulings, and if it was preserved, the guided caliphs, the companions, their followers and those who followed would have left it. Since they haven’t done anything of this, it has been know that this is not a part of the religion of Allah, and what I advice the Muslims in general with, is not to avoid such things whose legality haven’t been proved neither by the Qur’an nor by the traditions of the messenger of Allah (صلى الله عليه وسلم), nor in the deeds of the companions, and to pay attention to what is clear in the rulings as known obligatory and preferable deeds, and in it there is sufficiency and reform of the individual and the society.

And if you looked carefully into the conditions of those who are fond of such innovations, you will find them reluctant not only in doing preferable deeds, but also in doing duties and obligations. This is a part from the exaggeration in the prophet (صلى الله عليه وسلم) that is found in these celebrations, that leads to the major shirk (making partners with Allah) which causes one to get outside the religion, and that the messenger of Allah (صلى الله عليه وسلم) have fought people for it, and have made their bloods, money, and property lawful. We hear that there are some poems that are said during these celebrations that surely causes one to get out of the religion, as they repeat the saying of the Busiri:

O the most honored creature, who can I seek for refuge

But you, when a great accident happens to me

If you weren’t to take my hand on the day of resurrection

Shaking it, then say “Oh, foot slips!”

Among your generosity are this life and the other one

And among your knowledge is the knowledge of the tablet and the pen

Such attributes are due only to Allah, and I am astonished by who says such words. If he understands what he is saying, then how can he justify saying to the prophet: “Among you generosity is this life and the other one”, and “Among” here is stating that it is part of his generosity, and “the other one” is the hereafter. So, if this life and the one to come is among the generosity of the messenger (صلى الله عليه وسلم), and not all his generosity, then what is left for Allah, for sure, nothing would have been left, neither in this life nor in the hereafter. And also “And among your knowledge is the knowledge of he tablet and the pen”, and “Among” here is stating that it is part of his knowledge, and I don’t know what will be left for Allah, if we talked to the messenger (صلى الله عليه وسلم) with such speech.

And wait my Muslim brother… If you fear Allah, then give the messenger of Allah (صلى الله عليه وسلم) the degree Allah has given to him. He is the slave of Allah and his messenger, so say “Slave of Allah, and his messenger”. And believe in what Allah has commanded him to convey to all mankind: Say (O Mohammad, صلى الله عليه وسلم) “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor that I tell you I am an angel. I but follow what is revealed to me.” Al-An’am: 50, and what Allah has commanded him with when he said: Say (O Mohammad, صلى الله عليه وسلم) “It is not in my power to cause you harm, or to bring you to the right path.” Al-Jinn: 21, and in addition to that: Say (O Mohammad, صلى الله عليه وسلم) “None can protect me from Allah’s punishment (if I were to disobey him), nor can I find refuge except in him.” Al-Jinn: 22, even if Allah wants to do something to the messenger (صلى الله عليه وسلم), no one can protect him from Allah.

So, the net result of these festivals or celebrations of the prophet’s (صلى الله عليه وسلم) birthday, is not just limited to being an innovation in the religion, but also other bad things are added to it and can lead to major shirk.

Moreover, from what we have heard, there is intermixing between men and women, and there is clapping and using Duff (one-sided drum), etc.. and other bad things that no believer can have doubt in condemning them, and we are satisfied with what Allah and his messenger have legislated for us, as in it is the reform of the hearts, countries, and people.

(Fatawa sheikh Mohammad Al Salih Al Othaimeen”, prepared and organized by Ashraf Abdel Maksoud  [1 / 126] )

The Sufi Gaze !!!

compiled by Ali Hassan Khan

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

  • Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)

 

  • By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)

 

  • Hazrat Shaykh Abdul-Haqq Quddus Gangohi cast a powerful gaze of Tawajjuh on Moulana Jalal Deen. In consequsnce, his entire treasure of knowledge was affected. (page.188, Saadiq publications)

 

  • His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)

 

  • Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)

 

  • Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)

Comment:

The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

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Adding the word “Sayyiduna” to Tashahhud or when sending Salāt on the prophet صلى الله عليه وسلم

by Shaykh Mashur Hasan Salman

Shaikh Muhammad Jamālud Dīn Al-Qāsimī said:
‘The ‘Ulamah differed amongst themselves regarding the word “Sayyidunā” when sending Salāt on the prophet (صلى الله عليه وسلم).

Imām Ibn Hajar was asked regarding this point and he answered in a very convincing manner. The following paragraphs present the question and the answer.

The question: Is it an obligation in Salāt or outside Salāt that a muslim says the word “Sayyiduna” when sending Salāt on the prophet (صلى الله عليه وسلم) such as to say: “Allāh humma Sallī ‘Alā Sayyidinā Muhammad” or “‘Alā Sayyidil khalq” [the master of the creation] or should one only say: “Allahumma Sallī ‘Alā Muhammad”? which one is better??

The answer: ‘Indeed following the affirmed wording of [any] Thikr is better. Some falsely raised that the prophet (صلى الله عليه وسلم) abandoned this word out of his humbleness, but muslims should say it. Were this hypothesis true, the Sahābah and Tābi’īn would have said it and nothing of such a thing was affirmed though many of them reported the Tashahhud. And also pay heed to the great eminent ‘Ālim Ash-Shāfi’i’s statement with which he commenced his book – to which all his followers adhere- he said: ‘Allāhumma Sallī ‘Alā Muhammad’.(1)

* Important Notes:
It is worth mentioning here the following points:

The first:
The hādīth that states: “Lā Tusayyidūnī Fī As-Salāt” [i.e. Never say “Master” in your Salāt] is a forged one, even the word “Tusayyidūnī” is linguistically incorrect; the proper derivation of the word should be “Tusawwidūnī” [i.e. call me master]. This hadīth is a forged one that has no basis whatsoever (2) regarding Isnād and Matn. were it authentic, we would have used it as a proof for the point under discussion.

The second:
Many Muslims mix the forms of Tashahhud and come up with a new one that runs as follows: ‘Allāhumma Sallī ‘Alā Muhammad Wa’alā ‘Āl: Muhammad, Kamā Sallayt ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Fil ‘Ālamīn. Innaka Hamīdun Majīd’.
This new mixed wording of Tashahhud is illegal for any act of worship should be taken from the prophet (صلى الله عليه وسلم), no more no less, and the previous wording of Tashahhud was not affirmed to be of the prophet’s (صلى الله عليه وسلم) Sunnah; on the contrary it is a mixture of two Sahr’ wordings.

The first: ‘Allāumma Salli ‘Alā Muhammad, Wa’alā(3) ‘Āli Muhammad, Kamā Sallaita ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Innaka Hamidun Majīd. Allāhumma Bārik ‘Alā Muhammad Wa’alā ‘Āli Muhammad Kamā Bārakta ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Innaka Hamīdun Majīd’.

The second: ‘Allahumma Sallī ‘Alā Muhammad {An – Naby Al-’Ummī} Wa’alā ‘Āli Muhammad, Kama Sallayta ‘Alā {‘Āli} Ibrāhīm, Wabārik ‘Alā Muhammad {An – Naby Al-’Ummi} Wa’alā ‘Āli Muhammad, Kamā Barakta ‘Alā ‘Āli Ibrāhīm. Fil ‘Ālamīn Innaka Hamīdun Majīd’.(4)

When a muslim recites one of the wordings of Tashahhud, he should stick to its wording, with no addition or omission, for Tashahhud is an act of worship that is taken from Shar’i texts that should never be changed.

Regretfully, many muslims of today abandoned the authentic wordings of Tashahhud and resorted to other ones, some of them even add statements to the original ones believing them to be more beneficial. Any muslim must be aware of such abandoning for indeed our prophet Muhammad’s (صلى الله عليه وسلم) deeds are the most beneficial and most sublime to which we should all adhere especially sending Salāt on him (صلى الله عليه وسلم) with its precise wording. Both Tashahhud and sending Salāt on the prophet (صلى الله عليه وسلم) are of the prescriptional acts [Tawqīfiyyah]; no one is allowed neither to add to nor omit a bit of them. The prophet (صلى الله عليه وسلم) set certain wordings for them both to be followed by all muslims. So, be -my dear muslim brother- of those who follow [the Sunnah] and not of those who change and innovate new things in it.(5)

Adding the words “Bismillāh” to the beginning of Tashahhud and “As’alullāh Al-Jannah Wa’a’ūthu Billāhi Minan Nār” [I ask Allāh to admit me to Paradise. And I seek refuge with him from Hell] to its end is also a mistake done by some muslims.

Muslim said: ‘the wording of Tashahhud was related from the prophet صلى الله عليه وسلم) through many authentic narrations none of the following statements was affirmed to be mentioned in them at all’: ‘Bismillāh or Billāh in its beginning, As’alullāhal Jannah Wa ‘A’ūthu Billāhi Minan Nār at its end’.

The third:
Imām An-Nawawī said: ‘Scholars differed regarding the obligation of sending Salāt on the prophet (صلى الله عليه وسلم) in the second Tashahhud in Salāt. Abū Hanīfah, Mālik and the Jumhūr held it to be a Sunnah that if not done, one’s Salāt is still valid, while Ash-Shāfi‘ī and Ahmad regarded it to be a Wājib that if not done, one’s Salāt is rendered invalid. This is also ‘Umar’s and his son’s opinion which Ash-Sha’bī shared with them. Some scholars stated that Ash-Shāfi‘ī contradicted the Ijmā’holding such an opinion. This is not true for it is Ash-Sha‘bī’s opinion -as narrated by Al-Baihaqī.

Considering it [i.e. sending Salāt on the prophet (صلى الله عليه وسلم)] as an
obligation is not clearly affirmed. Ash-Shāfi’iyyah scholars support their opinion with Abī Mas’ūd’s Al-Ansārī’s narration [who stated that] the Sahābah asked the prophet (صلى الله عليه وسلم) about the way they could send Salāt on him, to which he (صلى الله عليه وسلم) answered: ‘Say: Allahumma Sallī ‘Alā Muhammad (صلى الله عليه وسلم)… etc . ‘And this prophet’s (صلى الله عليه وسلم) order is an obligation that must be followed.

However, this narration is not clear cut regarding the point under discussion unless it is joined with the other one which states that the Sahābah asked the prophet (صلى الله عليه وسلم) ‘what should we say when we send our Salāt on you in our Salāt ?’

He (صلى الله عليه وسلم) said: ‘Say: Allahumma Sallī ‘Alā Muhammad (صلى الله عليه وسلم)… etc’. the addition in this narration is authentic; narrated by the two great Imams Abū Hātim Ibn Hibbān Al-Bastī and Al-Hākim Abū ‘Abdillāh in their “Sahīhs” stating its authenticity. They both supported it with onther narration traced back to Fudālah Ibn ‘Ubaid to have said: ‘Allāh’s Messenger (صلى الله عليه وسلم) once saw a man doing his Salāt. [when reaching Tashahhud, he started calling Allāh for his well affair], he neither praised Allāh nor glorified him, nor did he send his Salāt on the prophet (صلى الله عليه وسلم). Seeing this, the prophet (صلى الله عليه وسلم) said: ‘He is hasty’. Then he called him and instructed him saying: ‘when you do your Salāt, start [your Du‘ā’] with praising and glorifying Allāh then send your Salāt on the prophet (صلى الله عليه وسلم) and then call unto Allāh with that which your heart desires’.

Al-Hākim judged this Hadīth to be authentic for the conditions Muslim set for authentic narrations apply to it. Although these two narrations include acts that are not obligatory on the praying muslim such as sending one’s Salāt on the prophet’s ‘Āl [house hold] and his off spring and saying the Du‘ā’, one could – however- consider them as evidences [on the obligation of Tashahhud] for any order indicates that the thing ordered is an obligation. If parts of any order are not an obligation due to a certain evidence this does not entail that the other parts are not. Allāh knows best.

Our reverend Shāfi‘ī scholars considered saying: as ‘Allāhumma Sallī ‘Alā Muhammad’ Wājib, while the rest of Tashahhud is Sunnah. There is an odd opinion that states the obligation of sending Salāt on the ‘Āl [house hold] but it is not strong enough to be taken into consideration. Allāh knows best’.(6)

[Commenting on An-Nawawi’s last point,] Al-’Amīr As-San’ānī said: ‘Sending one’s Salāt on the ‘Āl is not just recommended as An-Nawawī and others stated. On the contrary; sending Salāt on the prophet (صلى الله عليه وسلم) is not complete unless a muslim recites the whole wording of it which includes the ‘Āl for [it is narrated that] the Sahābī asked the prophet (صلى الله عليه وسلم) regarding how to send Salāt on him (صلى الله عليه وسلم), and he (صلى الله عليه وسلم) taught him the whole wording that contains sending Salāt on both: the prophet (صلى الله عليه وسلم) and his house hold.

Accordingly; whoever ignores the second part, has not fully complied with the prophet’s (صلى الله عليه وسلم) order, and so he has not actually sent Salāt on him (صلى الله عليه وسلم)’.(7)

Ibn Al-‘Arabī shared As-San’ānī his opinion considering sending Salāt on the prophet (صلى الله عليه وسلم) as an obligation. He said: ‘Sending Salāt on the prophet (صلى الله عليه وسلم) is an obligation to be done at least once in one’s life as agreed upon amongst scholars. As for doing it in Salāt itself, Muhammad Ibn Al-Mawwāz and Ash-Shāfi‘ī held it to be an obligation without which one’s Salāt is rendered invalid. Other ‘Ulamah held an opposite opinion; they held it to be a Sunnah. The soundest opinion is the former for it is supported by the hadīth in which the prophet (صلى الله عليه وسلم) displayed the time and manner of sending Salāt on him.

Accordingly; this Salāt is an obligation regarding its time and manner’.(8)

Our Shaikh Al-‘Albānī shared Ibn Al-‘Arabi his opinion as stated in his “Sifat Salātun Naby”.(9) He mentioned Fudāla’s narration which An-Nawawī related- under the title ‘The obligation of Sending Salāt on the Prophet (صلى الله عليه وسلم)’ and then said: ‘It was narrated by Ahmad, Abū Dāwūd, Ibn Khuzaimah, Al-Hākim -who considered it as authentic and with which Ath-Thahabi agreed’.
Then he proceeded saying: ‘This hadīth states the obligation of
sending Salāt on the prophet (صلى الله عليه وسلم) in this [second] Tashahhud due to the order included in it. Imām Ash-Shāfi‘ī and Ahmad in his latest views held this opinion as many Sahābah and others did before. Those who claim that Ash- Shāfi‘ī contradicted the Ijmā’has been unjust to him- as Al-Faqīh Al-Haithamī discussed in his “Ad-Durr
Al-Mandūd Fis Salati Was Salāmi ‘Ala Sāhib Al-Maqām Al-Mahmūd”.

The fourth:
Sending Salāt on the prophet (صلى الله عليه وسلم) is not restricted to the second Tashahhud; it could be recited in the first one too.
Imām Ash-Shāfi‘ī stated in “Al-’Umm”: ‘The first and the second Tashahhud have the same wordings. By the word Tashahhud I mean reciting Tashahhud followed by sending Salāt on the prophet (صلى الله عليه وسلم) both must be recited’.(10)

It is not of Sunnah that one limits his Tashahhud to only saying
“Allāhumma Sallī ‘Alā Muhammad”, one must recite one of the affirmed wordings of Tashahhud completely- as was previously reported from Al-‘Amīr As-San’ānī. (11)

In addition to that, the authentic ahādīth indicate clearly that Du‘ā’ could be recited after reciting the first Tashahhud. One of these ahādīth is the one narrated by ‘Abdullāh Ibn Mas’ūd (صلى الله عليه وسلم) to have said: ‘We used to perform Salāt and know nothing to say after the first two Rak’ahs but Tasbīh, Takbīr and Tahmīd.

Muhammad (صلى الله عليه وسلم) indeed taught us all the good things to be said.
He (صلى الله عليه وسلم) said: ‘when you sit at the end of the second Rak’ah say: “Al- Tahiyyātu Lillahi Was Salawāt Wat Tayyibāt, As-Salāmu ‘Alaika Ayyuhan Naby Warahmatullāhi Wabarakātuh, As-Salāmu ‘Alainā Wa’alā Iba dillāhi As-Sālihīn. Ashhadu Anna Lā Ilaha Illā Allāh, Wa’anna Muhammadan ‘Abduhu Warasūluh”, then choose whatever you like of Du’ū’”.
(12)

The aforementioned hadīth states the legality of saying Du‘ā’ in the first Tashahhud. None of the ‘Ulamah held this opinion but Ibn Hazm- and he is right in doing so- although he depended on general texts which other ‘Ulamah could refute easily making use of specified ones. As for this hadīth, it is indeed a clear cut hadīth on the point under discussion. May Allāh have mercy on him who is just in all matters and follows the Sunnah. (13)

The fifth:
In case one’s Wudū’becomes invalid before Taslīm, one’s Salāt
is considered invalid- be it an obligatory or supererogatory one.(14)

_____________________________________________

(1) “Al-Fadlul Mubīn ‘Alā ‘Aqd Al-Jawharuth Thamīn” (p. 70). See also: “Sifat Salatun
Naby” (p. 188); Imām Al-‘Albānī reported Ibn Hajar’s words from a scripture
written by Muhammad Ibn Muhammad Al-Garābīlī (b. 790 – d. 835) and kept in Al-
Maktabah Ath- Thāhiriyyah, Syria.

(2) As As-Sakhāwī stated in “Al-’Asrār Al-Marfū‘ah” (no. 585) and “Al-Masnū‘ Fī
Ma‘rifat Al-Hadīth Al-Mawdū‘“ (no. 395).

(3) Important note: In his book “At-Tirah ‘Alā Al-Gurrah” (pp. 12- 4), Al-’Alūsī said that: it is wide spread amongst the Rāfidah not to separate between the word Muhammad and the word “’Āli” with the preposition “‘Alā” depending on a forged hadīth that says: ‘ whoever separates between me and my ’Āl [house hold] with the preposition “‘Alā” will never enjoy my intercession’. Many of the Shī‘ah themselves
stated that this hadīth is a forged onbe. Accordingly, Ahlus Sunnah must a bandon the Rafidah way and pronounce the word “‘Alā” [in their Tashahhud]. See: “Mu‘jam Al-Manāhī Al-Lafthiyyah” (p. 16).

(4) For more details on the narrations regarding the wordings of Tashahhud. See: “Sifat Salātun Naby” (pp. 178 – 81).

(5) See “Dalā’il Al-Khairāt” by: Khairud Dīn Wanlī (pp. 29 – 30).

(6) “Sharh Sahīh Muslim” by An-Nawawī (vol. 4 / p. 123), see also: “Fathul Bārī” (vol.11 / p. 163..).

(7) See: “Subulus Salām” (vol. 1 / p. 193). Al-Hādī, Al-Qāsim, Ahmad Ibn Hanbal and some Shāfi‘ī scholars all held it an obligation to recite the full form of the Salāt on the prophet (صلى الله عليه وسلم) after reciting Tashahhud as stated in “Naylul Awtār” (vol. 2 / p. 324).
In “Al-Qawlul Badī‘“ (pp. 90 – 1), As- Sakhāwī related from Al-Baihaqi in his “Shu‘ab” from Abī Ishāq Al-Marwazi – a great Sahfi‘ī scholar – to have said: ‘ I believe that sending Salāt on the prophet (صلى الله عليه وسلم) and his ’Āl is an obligation in the last Tashahhud of Salāt. Al-Baihaqī commented: “The affirmed ahādīth that show the way of sending Salāt on the prophet (صلى الله عليه وسلم) are evidences on what he believed in”.
Then he [As-Sakhāwī] said: ‘Our shaikh -Ibn Hajar- said that what At-Tahāwī mentioned in his “Mushkil” indicates that Harmalah reported this from Ash- Shāfi‘ī’.

(8) See: “Ahkāmul Qur’ān” (vol. 3 / p. 1584) and “Al-Fathur Rabbanī” (vol. 4 / p. 28).

(9) (pp. 197- 8).

(10) Al-‘Umm (vol.1 / p. 102).

(11) See: “Sifat- Salātun Naby” (p. 185).

(12) Narrated by Ahmad in “Al-Musnad” (vol. 1 / p.437), An-Nasā’ī in “Al-Mujtabā” (vol. 2 / p. 238) and At- Tabarānī in “Al-Mu‘jam Al-Kabīr” (vol. 10 / p. 57) (no.9912). Its chain of narrators is authentic- and considered connected according to the conditions set by Muslim- as is explained in “As- Silsilah As- Sahīhah” (no. 878).

(13) “Silsilat Al-’ahādīth As- Sahīhah” (vol. 2 / p. 567).

(14) “Fatāwā Ibn Taymiyyah” (vol. 22 / p. 613).

You should know this man

You may be an atheist or an agnostic; or you may belong to any of the religious denominations that exist in the world today. You may be a Communist or a believer in democracy and freedom.

No matter who you are, and no matter what your ideological and political beliefs, personal and social habits happen to be. You must still know this man.

Encyclopedia Britannica confirms: “…a mass of detail in the early sources shows that he was an honest and upright man who had gained the respect and loyalty of others who were likewise honest and upright men.” (Vol: 12)

Bernard Shaw said about him: “He must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness”. (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936)

He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a State, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come. His name is Muhammad .

Born in Arabia in the year 570 CE, he started his mission of preaching the religion of Truth, Islam (submission to One God) at the age of forty and departed from this world when he was sixty-three.

During this short period of 23 years of his prophethood, he changed the entire Arabian peninsula from paganism and idolatry to the worship of One God; from tribal quarrels and wars to national solidarity and cohesion; from drunkenness and wickedness to sobriety and piety; from lawlessness and anarchy to disciplined living; from utter bankruptcy to the highest standards of moral excellence. Human history has never known such a complete transformation of people or a place before or since – and imagine all these unbelievable wonders took place in just over two decades.

La Martine, the renowned historian, speaking on The Essentials or Human Greatness, said: “If greatness of purpose, smallness of means and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the (then) inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls … his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death — all these attest not to an impostor, but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unity of God and the immateriality of God; the former telling what God is, and the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with the words.

Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images, the founder of twenty terrestrial empires and of one spiritual empire that is Muhammad. As regards all the standards by which human greatness may be measured, we may well ask, is there any man greater than he?” (La Martine, Historic de la Turquie, Paris, 1854, Vol. II, pp. 276-277)

The world has had its share of great personalities. However, these were one-sided figures who distinguished themselves in one or two fields, such as religious thought or military leadership. The lives and teachings of these great personalities of the world are shrouded in the mist of time. There is so much speculation about the time and place of their birth, the mode and style of their life, the nature and detail of their teachings and the degree and measure of their success or failure that it is impossible for humanity to reconstruct accurately the lives and teachings of these men.

Not so this man. Muhammad, , accomplished so much in such diverse fields of human thought and behavior in the fullest blaze of human history. Every detail of his private life and public utterances has been accurately documented and faithfully preserved to our day. The authenticity of the records so preserved is vouched for not only by the faithful followers, but also by his prejudiced critics.

Muhammad, , was a religious teacher, a social reformer, a moral guide, an administrative colossus, a faithful friend, a wonderful companion, a devoted husband, a loving father – all in one. No other man in history ever excelled or equaled him in any of these different aspects of life – but it was only for the selfless personality of Muhammad, , to achieve such incredible perfection.

Mahatma Gandhi, speaking on the character of Muhammad, , says in Young India;

“I wanted to know the best of one who holds today undisputed sway over the hearts of millions of mankind… I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle.

When I closed the 2nd volume (of the Prophet’s biography), I was sorry there was not more for me to read of the great life”.

Thomas Carlyle, in his Heroes and Hero-Worship, was simply amazed as to: “How one man single handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation.”

Diwan Chand Sharma wrote: “Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him.” (D. C. Sharma, ‘The Prophets of the East’, Calcutta, 1935, pp. 12).

Speaking on the aspect of equality before God in Islam, the famous poetess of India, Sarojini Naidu says:

“It was the first religion that preached and practiced democracy; for, in the mosque, when the call for prayer is sounded and worshippers are gathered together, the democracy of Islam is embodied five times a day when the peasant and king kneel side by side and proclaim: God Alone is Great.

I have been struck over again by this indivisible unity of Islam that makes man instinctively a brother.” (S. Naidu, Ideals of Islam, vide Speeches & Writings, Madras, 1918, P. 169).

The world has not hesitated to raise to divinity, individuals whose lives and missions have been lost in legend. Historically, none of these legends achieved even a fraction of what Muhammad, , accomplished. And all his striving was for the sole purpose of uniting humanity for the worship of One God on the codes of moral excellence. Muhammad, , or his followers never at any time claimed that he was a Son of God or God-incarnate – but he always was and is even today considered as only a Messenger chosen by God.

Michael H. Hart in his recently published book on ratings of men who contributed towards the benefit and upliftment of man writes: “My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels”. (M.H. Hart, ‘The 100: A ranking of the most influential persons in History’, New York, 1978 pp.33).

Today after a lapse of fourteen centuries, the life and teachings of Muhammad, , have survived without the slightest loss, alteration or interpolation. They offer the same undying hope for treating humankind’s many ills, which they did when he was alive. This is not a claim of the followers of Muhammad, , but also the inescapable conclusion forced upon by a critical and unbiased history.

The least you could know as a thinking and concerned human being is to stop for a moment and ask yourself: Could these statements sounding so extraordinary and revolutionary be really true? And supposing they really are true and you did not know this man Muhammad, , or hear about him, isn’t it time you respond to this tremendous challenge and put in some effort to know him?

It will cost you nothing but it may prove to be the beginning of a completely new era in your life.

We invite you to make a discovery of this wonderful man, Muhammad, , the like of whom never walked on the face of this earth.

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