Friday, November 21, 2014

Visiting the Graveyard

Death has to come and it is a fact that cannot be refuted. It is Fardh-e-Kifaayah to bury the deceased. The place where a person is buried is called the "Qabar" or grave and the place of burial for many people is called "Qabristaan" or graveyard. A graveyard always reminds one of death and of meeting with the Creator.
After death, every person has to be buried accordingly. This is the final level on earth and the first step towards the Hereafter. To visit the graveyard is the Sunnah of Rasoolullah (sallal laahu alaihi wasallam). When visiting the graveyard, one should first make Salaam and then make Du'a for the deceased. In this era it is totally forbidden for women to visit the graves or Mazaars. She is only allowed to visit the Roza Mubarak of Rasoolullah (sallal laahu alaihi wasallam) because it is close to Waajib and a means of great blessing.
It is also necessary to respect the graveyard. To sit, sleep or lean against the grave is unethical. It is not allowed for one to jump over graves. To place your feet (walk) on a grave is totally wrong. It is also forbidden to perform Salaah in the direction of a grave and to make Sajdah on a grave is Haraam. To make Sajdah to a grave is Kufr. However, to touch the grave of parents and saints (and to kiss their hands) is allowed and a means of great blessings. This is an action of love and respect.
In the grave, Munkar and Nakir ask three questions to the deceased. The first question concerns Allah. The second concerns the Deen and the third concerns Rasoolullah (sallal laahu alaihi wasallam). In the grave the deceased is blessed with the Ziyaarah of Rasoolullah (sallal laahu alaihi wasallam). If the person had been pious in his or her life, then the grave becomes a garden, but if not, then the grave becomes a fire from Hell. In the grave there is mercy and torment.
To place the Shajrah and Ahad Nama, etc. in the grave is allowed. To also place flowers or green plants on a grave is permissable. It is the Sunnah of Rasoolullah (sallal laahu alaihi wasallam). It is also permissable to put water on the grave. This act benefits the deceased since fresh flowers and plants recite the Tasbih. To give Azaan at the grave-side after burial is permissable and a means of great blessings.
It is stated in the Hadith that the Holy Prophet (sallal laahu alaihi wasallam) said, "It is easier for me to put my foot on a sharp sword than to put a foot on the grave of a Muslim". In another Hadith, he says, "I will prefer to put my foot on burning fire so much so that it burns my shoe and reaches my feet, than putting my foot on the grave of a Muslim".
This is a statement by that person, whom by Allah, if he sets his holy feet on the chest or eyes of any Muslim, will gain the peace and pleasure of both the world! It is stated in "Fathul Kadeer", "Tahtawi" and "Raddul Mukhtaar" that, "If a new path is created in a Muslim graveyard by any person then it is Haraam to walk on it because it must have been made over graves. On the contrary, old pathways were made avoiding graves. Therefore, to walk on them is quite in order".
Once, in the presence of the Holy Prophet Muhammad (sallal laahu alaihi wasallam), a person was walking out of a graveyard with his shoes on, Rasoolullah (sallal laahu alaihi wasallam) said: "O you who have shaved your hair, are you wearing shoes? Throw your shoes away. Do not harm the people of the grave so that they may not harm you". To perform Salaah on graves, to perform Salaah facing graves, to stand or set foot on a grave, to build a masjid on graves and to farm and cultivate on graves are all forbidden and Haraam.

Visiting the Sick

Even sickness for a Muslim is a blessing of Allah. The reason for this is that if a pious person falls ill, then his status is elevated and if a sinner falls ill then his sins are forgiven. To visit a sick person is known as "Iyaadat." This is to show human kindness and it is a means of earning Sawaab. Most of all it is the Sunnah of the Prophet (sallal laahu alaihi wasallam).
hen a person visits a fellow Muslim who is ill, then he gains the Mercy of Almighty Allah and the gift of Jannat. The Prophet (sallal laahu alaihi wasallam) has stated: "If a Muslim visits his fellow Muslim brother who is ill in the morning, then 70 000 Angels pray for that person until the night and if he visits at night then they pray for him till the morning, and due to his Iyaadat, he gains a garden in Paradise.
" In another Hadith, it has been narrated that if a person makes fresh Wudhu and intends to visit an ill person only for Sawaab, then he is kept away from Hell as far as the distance of a 70 year journey.
It is also Sunnah to allow the sick person to eat whatever he desires. When visiting a sick person, one should not be rowdy, unpleasant or unkind. Do not visit the sick person for a long period. You should make D'ua and then take leave. When visiting the sick also ask the sick person to make Du'a for you since their Du'as are readily accepted

Tuesday, November 18, 2014

The Permissibility of Proclaiming Ya Rasool ALLAH (Anwaarul Intibah Fi Hallil Nidaa Ya Rasoolallah)

The Permissibility of Proclaiming Ya Rasool ALLAH (Anwaarul Intibah Fi Hallil Nidaa Ya Rasoolallah)
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.
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.