Sunni Dawate Islami
Public Relation Office
Under the spiritual Guidence of:
Hazrat Allama Maulana Hafiz v Qari Maulana Mohammed Shakir ali noorie
( AMIRE SUNNI DAWATE ISLAMI )
Center:- SDI-MARKAZ Ismail Habib Masjid 126-Kambekar Street MUMBAI-3 MS INDIA
More Info plz call Brother Javed : (022) 23451292 | 09892509900/
Web:- www.sunnidawateislami.net | www.sdipro.org | www.facebook.com/sdiprom | www.twitter.com/sdipro
WILAAYAT - FRIENDSHIP OF ALLAH
Wali is a pious Muslim who due to his knowledge and closeness to Allah has been given a specific position. Usually this grade is given after strictly following the Shariat and also devotion and worship. It is however, given sometimes from birth and therefore without devotion and effort. Out of all the Aulia, the highest grade is held by the Calipha-e-Raashideen.
There have been Aulia in every era and will always be in every era, however, their recognition is difficult. Allah have given the Aulia great strength, whoever asks for their help is given that help even though they may be a great distance away. There knowledge is extensive, upto the extent that many give information of 'Makaana Wamaayakoon' (what has happened and what will happen) and on 'Lo'he Mahfooz'.
After death their power and strength increases. To visit their shrines is to gain virtue, prosperity and blessing. To present them with Eesaal-e-Sawab is a very good thing and a way of gaining blessings. To perform the 'Urs' (death anniversary) of Aulia-e-Kiram, meaning every year to pray the Quran, perform Fatiha, speech ceremony, Eesaal-e-Sawab are all good things and are worthy of reward. However, as regard to bad acts and non allowable actions like, dance, music, group acts etc. are all sinful deeds and are even more sinful when performed near shrines.
What qualifications are necessary for a Peer
To become followers of Aulia and to become involved with them is a worthy action to gain reward in both worlds, it is therefore necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bai'at (take oath).
They must be a Sunni with the correct beliefs, otherwise you may actually lose your faith.
He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will no be able to differentiate between forbidden and acceptable, allowed and not allowed.
He must not be a Fasiq (wrongdoer, one who does not follow Shariat) as it is necessary to disrespect a Fasiq and it is important to respect a Peer.
His tree of virtue must be connected to the Holy Prophet otherwise he will not gain virtue from the top.
COMPANIONS OF THE PROPHET AND HIS FAMILY
Who is a Sahhabi
Sahhabi (companion) is that Muslim who has assisted in the holy court of the Prophet (in the Holy Prophet's presence) and has passed away from this world with faith. All Sahhabis are of praise and are pious and are also sincere in their Islamic Judgement and the same for their Islamic actions. When their is talk of a Sahhabi, it is compulsory that it be with praise.
Belief: To have bad beliefs for any of the Sahhabis is mis-guidance and belonging to the wrong sect. To speak ill of the dignity of Hazrat Amir Ma'awiya. Hazrat Amr Bin Aas. Hazrat Wahshi etc is to curse them and this is a Shi'ite belief. To insult Hazrat Shaikhain (Hazrat Abubakr and Hazrat Farooque Azam) or to reject their position as Caliphs is according to Islamic lawyers, infidelity.
Belief: Regardless of how high a rank of a Wali is, they would never reach the grade of a Sahhabi. The battle between Hazrat Ali (May Allah be pleased with him) and Hazrat Amir Ma'awiya (May Allah be pleased with him) was a mistake in the interpretation of Islamic law and therefore is not a sin. Therefore, to call Hazrat Amir Ma'awiya cruel, treacherous, etc., is all strictly forbidden and not allowed and is in fact a curse and the person is a Shi'ite.
Who is Ahl-e-Bait (the Holy Prophet's immediate family)
Ahl-e-Bait is the Holy Prophet's wives and children. Just like the Sahhabis, there has been a lot of virtuous verses and Hadiths for them. To love the Sahhabis and Ahl-e-Bait is to love the Holy Prophet Sallallaho Alaihi Wasallam.
Belief. To accuse the mother of all Muslims Hazrat Aisha Siddiqua (May Allah be pleased with her) with adultery is definitely Kufr and is an apostate. [Shara-e-Aquaid, Wa takmeel, Wa Hindiya etc]
Belief: Hazraat - Hasnain (Imam Hasan and Hussain) are of the highest grade of martyrs. Those who reject any of their Martyrdoms is a misguided person and from a bad sect.
Belief: Those who call Hazrat Imam Hussain (May Allah be pleased with him) a traitor or show Yazid as correct is a rejected person and a Kharji and therefore rightful of the fire of hell. There is no doubt in Yazid being wrong, however, do not call Yazid a Kafir or call him a Muslim, but remain quiet.
Belief: Those who do not love the Sahhabis or Ahl-e-Bait is a misguided person and from the wrong sect.
Rule: To get involved in the details of disagreements between the Sahhabis is forbidden and strictly forbidden. To hold them against their mistakes or because of this, blame them or show them as no longer evident on faith is not allowed and is against the order of Allah or his Messenger.
ROUTINE IS NECESSARY IN QAZA NAMAZ
Rule: For a Sahib-e-Tarteeb, meaning for those who have less than six Namaz in total of Qaza to pray, then when remembering and there being enough time to pray the Qaza, he prays his Ada instead then this Namaz will not count. This means he will still have to pray the Ada Namaz again. If he continued praying the Ada Namaz and missed the Qaza until he has prayed the sixth Namaz and then all the Namaz will be correct as he will no longer be Sahib-e-Tarteeb any more and if in between he prays one Qaza, then all the Ada will not count.
Rule: Tarteeb meaning routine is necessary for the missed Namaz and the Ada Namaz as long as there are less than six missed Namaz and hence first the Qaza should be prayed then the Ada. For example if today someone's Fajr, Zohr, Asr and Maghrib became Qaza then he cannot pray the Isha Namaz until he has prayed the Qaza for the four Namaz in sequence first.
Rule: If there isn't enough time to pray the Ada and all the Qaza Namaz then pray as many Qaza and the Ada as possible and for the rest, Tarteeb can be missed, for example, if both the Farz of Isha and Witr became Qaza and in Fajr you only had time to pray five Rakats then you pray three Rakats of Witr and two of Fajr, and if you only had time for six Rakats then pray the Qaza of Farz Isha and pray two Rakats Farz of Fajr [Shareh Wiqaya].
Rule: If six Namaz became Qaza and as soon as the time for the sixth is finished there is no longer a need for Tarteeb and now regardless of remembering and having time if you pray the Ada Namaz it will count. Whether the Qaza have occurred all in one go meaning six Namaz together or by six in a few days, for example, your Fajr became Qaza for six days and you continued praying Ada and totally forgot about the Qaza then the same rule applies and you are no longer a Sahib-e-Tarteeb [Radd-ul-Mohtar].
Rule: As soon as six Namaz became Qaza and the time for the sixth Namaz has gone then Tarteeb is no longer Farz anymore, whether all the missed Namaz are old or some are recent and some are old , meaning if you missed a month's Namaz and then started praying again and again missed a couple you are still no longer a Sahib-e-Tarteeb as you have more than six Qaza in total to pray [Radd-ul-Mohtar].
Rule: When due to having more than six Qaza the Tarteeb is no longer necessary then if some of the Qaza is prayed and there are less than six Qaza remaining in total then you will still no longer be Sahib-e-Tarteeb until all the Qaza is prayed, and when this is the case you will become Sahib-e-Tarteeb again [Shareh Wafaya, Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: Just as six or more Qaza Namaz clears the necessity for routine for the Ada and Qaza Namaz, there is also no need for routine for the Qaza Namaz, meaning that the remanding Qaza can be prayed in whichever sequence deemed suitable, for example, if someone missed a full month's Namaz and then he prayed them first the thirty Farz of Fajr then the thirty Namaz of Zohr etc. and this would also be acceptable and the Namaz will count [Alamgiri]. Whoever has the responsibility of praying Qaza Namaz although it is necessary for them to be prayed as soon as possible they can be delayed due to responsibilities towards the family, or work etc. and whenever he gains some free time he should pray the Qaza until they are all complete [Durr-e-Mukhtar].
Rule: Qaza Namaz is more important than the Nafl Namaz and therefore when you pray the Nafl instead you should pray any Qaza you may have left, however, do not replace the Tarawih or the twelve Sunnat-e-Maukidah (in the day).
Rule: For those who have the responsibility of many years Qaza and they cannot remember exactly how many then they should make the intention that "I am praying the first Qaza of Fajr or Zohr or Asr, that is due from me" and complete all the Qaza like this until they are certain that they have none left to perform.
To make a Namaz Qaza without genuine Shariat reason is a big sin and to pray the Namaz is Farz and is necessary to perform repentance with sincerity. By the use of repentance or having the Hajj accepted will eradicate the sin for delaying the Namaz [Durr-e-Mukhtar].
Rule: Repentance is only correct when the Qaza is prayed and if you perform repentance but continue not to pray the Qaza or continue committing the sin then this is not repentance [Radd-ul-Mohtar]. It is quoted in the Hadith that a person who performs Tauba (repentance) but continues performing that sin then he has not performed repentance but is playing a joke with Allah.
Description of Qaza
Rule: Whatever a servant has been ordered, then to perform that act on time is known as Ada, and if the time passes then it is known as Qaza.
Rule: If you perform Tahrima within the time then the Namaz is not Qaza but it is Ada, however, the exception to this rule is for the Namaz of Fajr, Ju'ma or Eid Namaz whereby the final salaam has to be performed before the time has ended [Durr-e-Mukhtar, Bahar].
Rule: If a Namaz becomes Qaza due to sleeping or by forgetting then to pray the Qaza is Farz but the sin for Qaza does not apply, however once awake or remembering and as long as the time is not Makrooh then you must pray it immediately and to deiay will be a Makrooh [Alamgiri].
Rule: The Qaza of Farz Namaz is Farz, the Qaza of Wajib is Wajib and the Qaza of Sunnat is Sunnat for those Sunnats that carry a Qaza such as the Sunnats of Fajr when the Farz has also been missed and the first Sunnats of Zohr when the Farz has been prayed and the time of Zohr has not finished [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
Time of Qaza
Rule: There is no fixed time for praying Qaza as whenever it is prayed the duty will be fulfilled except for sunrise, just before sunset and exact midday, as no Namaz is allowed during these times [Alamgiri].
Rule: Whichever Namaz has been missed has to be prayed like that, for example, if a four Rakat Namaz has been missed whilst on a journey then only two Rakats will be prayed when praying it's Qaza even if you are praying it back at home and if a four Rakat Namaz was made Qaza at home then if you pray it on a journey you will still have to pray four Rakats. If there is a problem when praying Qaza then you are allowed to accommodate for that meaning, if when the Namaz was made Qaza you were allowed to stand and pray and now you are unable to stand and pray and therefore have to sit and pray the Namaz then you are allowed to do this and when you get better there is no need to repeat this Qaza [Alamgiri].
Which Qaza Namaz is forgiven
Rule:If a person is so ill that they cannot pray Namaz even by actions and if this situation remains for six Namaz then the Qaza Namaz is not Wajib [Alamgiri].
Rule: If a mental person has missed Namaz during his illness and it has been for a period of more than six Namaz continuously then there is no need to perform Qaza [Alamgiri].
Rule: If there is enough time to pray both Qaza and Ada in short then you can do this and if by expanding the praying then there is not enough time to pray both Namaz then the routine (Tarteeb) is still Farz and if by missing all allowed things but not Wajibs or Farz in Namaz you can pray both, then this should be done if possible [Alamgiri].
Dua of going into the Mosque
When you enter a Mosque, first pray the Durood Sharif and then pray this Dua 'Rabbigh Firli Zunubi Waftahli Abwaaba Rahmatik' and when coming out of the Mosque first pray the DuroodSharif and then pray this Dua'Rabbigh Firli Zunubi Waftahli Abwaaba Fadlik'
Rule: Pointing the soles of your feet towards the Qibla is Makrooh, whether you do it when sleeping or when you are awake. The same rule applies for small children and that it is Makrooh to have their feet pointing towards Qibia and the person who has laid them down will obtain the sin.
Rule: It is Haram to cause litter or any other sort of dirtiness on the Mosque's roof, you must respect the roof of the Mosque as you would respect the Mosque itself [Guniya].
Rule: To climb on the roof of the Mosque without reason is Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: To make the Mosque an access-way, meaning to go through it to get to the other side of the road etc. is not allowed. If you make a habit of this then you will become a wrongdoer (Fasiq). If someone goes in the Mosque with this intention then regrets it he must either come out of a different door than the one he intended to come out from or pray Namaz there and then come out or if he has not performed Wuzu then he can come out of the door he went in from [Durr-e-Mukhtar, Radd-ut-Mohtar].
Rule: You are not allowed to urinate in a container or obtain blood in the Mosque.
Rule: To take a child or a mentally ill person into the Mosque when you are in doubt that they might cause excretion or urinate then it is Haram and if not then it is Makrooh.
Rule: To write the Quran on walls of the Mosque or on the Mehrab is not a good thing because there is the possibility that the words might drop off and hence will be abused and for the same reason of disrespect to write the Quran on a pillow, on the ground, on the bed or tablecloth or even on the prayer mat is not allowed [Alamgiri,Bahar].
Rule: To perform Wuzu inside the Mosque (JamaatKhana) or to spit, clean your nose or put dirt on the walls of the Mosque or on the carpet or underneath the carpet is forbidden. If you have a need to spit or clean your nose the use a handkerchief [Alamgiri]. To burn impure oil or use an impure substance in the Mosque is forbidden.
Rule: If a place within the Mosque has been designated from when the Mosque was built as an area to perform Wuzu then you can do so and can do it using a container but the condition is that you be very careful that splashes do not enter the Mosque [Alamgiri]. After Wuzu to shake off the water from your hands or face in the Mosque is forbidden [Bahar].
Rule: Make sure that you do not put the dirt swept from the Mosque in a place where it is open to disrespect.
Rule: It is not allowed to plant trees in the Mosque, however, if the ground is damp and therefore needs a tree to be planted there or the pillars are weak and require additional support then it is allowable to plant trees in the Mosque [Alamgiri etc.].
Rule: To ensure that the rules of the Mosque are adhered to, you are allowed to build a room or partition inside the Mosque [Alamgiri].
Rule: It is Haram to beg inside the Mosque and to give a beggar some money is also not allowed [Muslim etc.]. It is not allowed to go inside the Mosque after eating or putting on a substance that gives off a foul stench.
Rule: You are not allowed to go inside the Mosque after eating raw garlic or onions until the smell disappears. The same rule applies to all those items that smell and the Mosque should be protected from it until the smell goes, in the same way if an ill person has applied ointment or medication that has a bad smell should not be allowed in the Mosque and neither should a person who suffers from a disease such as leprosy or skin disease etc. A person who has a habit of using bad language or has an abusive manner should also be prevented from going into the Mosque [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. It is not allowed to talk inside the Mosque of unnecessary things and neither is speaking in a loud voice [Durr-e-Mukhtar, Sagiri].
Rule: For the cleanliness of the Mosque you are allowed to clean out the nest of a pigeon or bat etc [Durr-e-Mukhtar, Bahar].
Rule: It is better to pray Namaz in the village or local Mosque than to pray in the Jamia (Central) Mosque even if the Jamaat is small, in fact if there is no Jamaat performed in the local Mosque then perform Azaan and pray Namaz alone as this is better than to pray in the Jamia Mosque [Sagiri etc.].