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Fazail-e-Amal is most famous as the book by Maulana Muhammad Zakariyya (or actually a
combined edition of six smaller books) used by the world-wide movement Jamat-e-Tableegh

(or Tableeghi Jamat).

Famous for their travels, in groups small and large, to virtually all corners of the World, the

Jamat preaches a message centered around the importance of dawah, self-sacrifice and taking

the message of the Prophet out to people locally as well as past the comfortable confines of

ones locality. In as such, Fazail-e-Amal, and its sister companion books (Fazail-e-Amal Vol. 2

and Hayatus-Sahaba, 3 Vol. Set) play a critical role in molding the tableeghi members
personal charater and moral fiber. These books emphasize the numerous virtues (Fazail) of the

basic practices of Islam through a vast selection of carefully chosen ahadith and

stories/incidents from the time of the Sahabah. Book One: Stories of the Sahabah Book Two:

Virtues of the Holy Quran Book Three: Virtues of Salaat Book Four: Virtues of Zikr Book

Five: Virtues of Tabligh Book Six: Virtues of Ramadan HB

Compiled by The Islamic Bulletin

www.islamicbulletin .com

FAZA'IL-E-A'MAAL

(VoL-I)

Revised translation of
TABLIGHI NISAAB

LIST OF BOOKS

2.
3.
4.
5.
6.

by Shaikhul Hadith
Maulana Muhammad Zakariyya Kaandhlawi
Stories of the Sahaabah
Virtues of the Holy Qur'aan
Virtues of Salaat
Virtues of Zikr
Virtues of Tabligh
Virtues of Ramadhaan

by Maulana Ihtishaamul Hasan Kaandhlawi
Muslim degeneration
and it only remedy.

by Maulana Aashiq Ilaahi
Six Fundamentals
Glossary

stories of the
SAHAABAH

Revised translation of
the Urdu book Hikayaat-e-Sahaabah

by
Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi

translated by
Abdul Rashid Arshad

"Translator's Note'

The original Arabic names and terms which are
understood all over the Muslim world, have been retained
untranslated. These are often printed within 'Commas' and
have been explained in the Appendix (Glossary), so as to fa-
cilitate their correct pronunciation.

The symbol {') used in such words as 'Ja'far, ka'abah'
stands for the Arabic Alphabet ( ^ ). The symbolC) stands
for prolonged 'a' sound as in 'Qur'an'.

CONTENTS

FOREWORD 13

STEADFASTNESS IN THE FACE OF HARDSHIPS

Page No:

Prophet's Journey to Taif 15

Martyrdom of Anas bin Nadhr 18

The Truce of Hudeybiah and story of Abu Jandal

andAbuBasir 19

Bilal and his sufferings 21

Abuzar's conversion to Islam 23

The afflictions of Khubab bin Alarat 25

Ammar and his Parents 26

Sohaib's coming into Islam 27

Umar's coming into Islam 28

The Flight to Abyssinia and Ostracism in the

Gorge of Ibn-Abi-Talib 31

CHAPTER II

FEAR OF ALLAH

The Prophet's apprehensions at the Time of

storm 36

Anas and other Sahabah's action at the time of

storm 37

The Prophet at the time of solar eclipse 38

The Prophet's weeping for the whole night 38

4 Stories of the Sahaabah

Abu Bakr and the fear of Allah 39

Umar and the fear of Allah 40

An admonition by Abdullah-bin-Abbas 43

The Prophet's passing near the ruins of Thamud ... 44

Ka'ab's failure to join the Tabuk Expedition 45

The Prophet's reprimand on the Sahabah's laugh-
ing 53

Hanzlah'sfearof Nifaq 53

A few Miscellaneous Stories about the fear of

Allah 55

CHAPTER III
ABSTENENCE AND SELF-DENIAL OF THE SAHABAH

Page No.

The Prophet's dislike for gold 60

The Prophet's life of abstinence 60

Abu Hurairah in state of hunger 62

Abu Bakr's daily allowance from Baitul-mal 63

Umar's daily allowance from Baitul-nlal 65

Bilal'sstoryabouttheProphet 67

Another story of Abu Hurairah's hunger 69

The Prophet's opinion about two persons 70

Privations go with love for the Prophet 71

The Al-Ambar Expedition 72

CHAPTER IV

PIETY AND SCRUPULOUSNESS

The Prophet accepts a woman's invitation 74

The Prophet's sleepless night 75

Abu Bakr and a Soothsayer's food 75

Umar vomits out milk of Sadaqah 76

Abu Bakr gives his garden to Baitulmal 77

The story of Ali bin Ma'bad 77

Ali passes by a grave • 78

The Prophet's verdict about haram food 79

Umar does not like his wife to weigh musk 80

Umar-bin-Abdul Aziz dismisses a governor 81

CHAPTER V
DEVOTION TO SALAAT

Blessing of Nafl (non-obligatory) Prayers 83

The Prophet spends the Whole Night in Salaat 83

The Prophet's Recitation of the Qur'an in Salaat ... 94

Salaat of a few eminent Sahabah 85

Salaat while keeping watch 87

Abu Talhah and Salaat 89

Ibn Abbas and Salaat 89

Sahabah suspending trade at the time of Salaat 90

Martyrdom of Khubaib, Zaid and Asim 91

Prophet's company in Paradise 95

•s.

CHAPTER VI

SYMPATHY AND SELF SACRIFICE

Page No.

Feeding the guest in darkness 97

Feeding a fasting Sahabi 98

Over payment of Zakaat 98

Umar trying to emulate Abu Bakr 100

Sahabah dying thirsty for others 101

Hamzah's shroud 101

The story of the goat-head 103

Umar's wife acts as a midwife 104

Abu Talhah gives his garden to Allah 106

Abuzar reprimands his servant 107

Story of Abdullah-bin-Zubeyr and Abdullah-bin-

Jaafar 109

CHAPTER VII

VALOUR AND HEROISM

Page No.

Ibn-Jahsh and Sa'aH pry for each other 113

Ali's valour in Uhud 114

Hanzlah is martyred 115

Amar-bin-Jamooh's love for martyrdom 116

Musab-bin-Umair gets martyred 118

Sa'ad's epistle to Rustam Il9

7 .gj.

Wahab-bin-Qabus gets martyred 120 $ «

Tragedy of Bir-Maoona 121 ^

Umair Gives. up eating dates 123

Umar's emigration to Madina 124

Expedition to Mauta 125

Story of Said-bin-Jubair 128

CHAPTER VIII

MISCELLANEOUS STORIES ABOUT ZEAL

FOR KNOWLEDGE

S^habah's Panel for Fatwa 135

Abu Bakr burns his collection 136

Musab-bin-Umair doing Tabligh 137

Ubai-bin-Ka'ab teaches Hadith 138

Huzaifah's anxiety regarding tribulations 140

Abu Hurairah's memory for Hadith 142

Death of Musailmah and compilation of the Qur'an . . 143

Ibn-Masood's cautiousness about Hadith 145

A person travels from Madinah to Damascus for one

Hadith 1^7

Ibn Abbas's thirst for knowledge 149

Stories of the Sahaabah
CHAPTER IX

PLEASING THE PROPHET

Ibn-Amar burns his shawl 160

An Ansari razes his building 161

Sahabah's discard of sheets of cloth 162

Wail has his hair cut 163

Khuraim Asadi discards what is not liked by the

Prophet 164

Ibn-Umar discards speaking with his son 164

Ibn7Umar replies a question 166

Ibn-Mughfal severs relations with his nephew .... 166

Ibn-Jizam's gives up begging 167

Huzaifah goes for spying 167

CHAPTER X

THE WOMEN'S COURAGE AND SPIRIT FOR
ISLAM

Fatimah's Tasbih 1 70

Aishah's spending in the path of Allah 171

Aishahgets angry with Ibn-Zubair 172

Aishah and fear of Allah 173

Story of Umme Salmah 174

Women in Khaibar campaign 176

Umme Haram in the battle of Cyprus 177

Story of Umme Sulaim 178

Umme Habibah's behaviour with her father 180

The story of Zainab 181

Khansa exhorts her sons I<i4

Safiyyah kills a Jew 185

Asma's interview with the Prophet 186

The story of Umme Ammarah 188

Story of Umme Hakim 190

Martyrdom of Sumiyyah 191

The story of Asma-bint-Abi Bakr 192

Asma pacifies her grand-father 193

Asma's spending in charity 194

The story of the Prophet's daughter Zainab 195

Rabayyi's high-mindedness 196

Life sketches of Ummuhat-ul-Mominin 198

1. KhadijatulKubra 198

2. Saudah 198

3. Aishah 199

4. Hafsah 201

5. Zainab-Bint-Khuzamiah 203

6. Umme Salmah 203

7. Zainab-bint-Jahsh 205

8. Juwairiah-bint-ul-Harith 206

10 Stories of the Sahaabah

9. UmmeHabibah 207

10. Safiyyah 208

11. Maimoonah 209

The sons of the Prophet 210

The daughters of the Prophet 211

1. Zainab 211

2. Ruqayyah 212

3. Umme-Kulsum 212

4. Fatimah . . 214

CHAPTER XI

THE CHILDREN - THEIR DEVOTION TO ISLAM

Children keep fast 216

Aishah's zeal for knowledge 217

Umair goes to battle 218

Umair-bin-Abiwaqas hides himself 218

Two Youngsters of Ansar kill Abu Jahl 219

Contest between Rafe and Samarah 220

Zaid gets preference for his Qur'an 223

Abu Said Khudri's restraint 223

Salmah-bin-Akwa faces the bandits 224

Bara's eagerness to join Badr 226

Abdullah-bin-Abdullah-bin-Ubayy disgraces his

Munafiq father 227

Jabir's eagerness to fight 229

Ibn Zubair's valour against the Romans 230 'g ^

Amr-bin-SalnJah leads in Salaat 231

Ibn-Abbas teaches his slave 232

Ibn-Abbas memorises Qur'an in childhood 232

Abdullah-bin-Amar notes down Ahadith 233

Zaid-bin-Thabit memorises Qur'an 234

Hasan's knowledge of Islam 235

Husain's zeal for knowledge 237

CHAPTER XII
LOVE FOR THE PROPHET

Abu Bakr's sufferings for Islam 240

Umar's grief at the Prophet's death 243

An Ansari woman's anxiety about the Prophet 245

The behaviour of Sahabah at Hudeybiyah 246

Ibn-Zubair's disposal of blood 249

Abu Ubaidah loses his teeth 250

Zaid refuses to go with his father 250

Anas-bin-Nadhr's martyrdom in Uhud 253

Sa'ad's message for the Muslims 253

A woman dies on seeing the Prophet's grave 254

Sahabah'slovefortheProphetandotheranecdotes . . . 255

Miscellaneous stories about Sahabah's love for the

Prophet 256

The Epilogue: Sahabah's virtues and privileges 262

FOREWORD

AUTHOR'S FOREWORD

We glorify Allah and ask blessings and salutations of
peace for the noble Prophet (Sallallaho alaihe wasallam)
and his companions and those who follow him in up-
holding the cause of the right religion.

It was in the year 1353 A.H. that an eminent Sheikh,
who is my patron and for whom I have every respect, en-
joined me to compile a book containing stories of the com-
panioTis of the Holy Prophet (Sallallaho alaihe wasallam),
with special reference to the Faith and Practices of the
women and children of his time. The main idea underlying
this behest was that Muslim mothers, while going to bed at
night, instead of telling myths and fables to their children,
may narrate to them such real and true tales of the golden
age of Islam that would create in them an Islamic spirit of
love and esteem for Sahabah, and thereby improve their
'Imaan'; and the proposed book may, thus, be a useful sub-
stitute for the current' story books. It became essential for
me to comply with the desire of the Sheikh, for, besides
being under moral debt and obligation to him for his im-
mense beneficence, I consider the goodwill of such godly
people to be the source of success in this world and the
Hereafter. I knew my shortcomings and difficulties and,
therefore, had been postponing the execution of this work
for four years, when in Safar 1357 A.H., it so happened that
I was advised by the doctors to suspend my regular duty of
teaching for some time. I decided to utilize this period of
rest for complying with the long-standing desire of the
Sheikh, with the belief that even if my attempt did not
come up to his expectation, it would anyhow be a pleasant
engagement for me and one likely to bring me spiritual
blessings, in addition.

It is an admitted fact that the stories of the godly
people deserve to be studied rather deeply, in order to
derive proper benefit from them. This is more important in
case of Sahabah, who were chosen by Allah for the com-
pany of His beloved and our dear Prophet (Sallallaho
alaihe wasallam). Their stories not only serve as a beacon
of Faith and Practice but also cause Allah's blessings and
mercy to descend on the readers. Junaid Baghdad! (Rahma-
tuUah alaih), a head of the Sufees, once said:

"Stories of the pious and godly are Allah's special de-
vices, which encourage the hearts of those who strive
in His Path."

Somebody inquired of Junaid (Rahmatullah alaih) if he
could cite something in support of his statement. He re-
plied:

"Yes. Allah has said in His Book —

"And all that we relate unto thee of the stories of the
messengers is in order that thereby We may make the
heart firm. And herein hath come unto thee the Truth
and an exhortation and a reminder for believers."

(XI: 120)

One cannot lay too much stress on the point that
whether these be the sayings of the Holy Prophet (Sallal-
laho alaihe wasallam) or the stories of other God-fearing
people, or the books on Islamic practices, or the epistles
and written discourses of the saints, it is not enough to go
through them once only, but they have to be studied over
and over again in order to derive proper benefit from them.
Abu Sulaiman Darani (Rahmatullah alaih), a famous Saint,
writes:

"I attended a discourse by a Sheikh at his residence. It
had some effect on me, but only till the time that I rose
from the meeting. I went to his audience for the second
time to listen to his discourse, and this time the effect
remained with me till I reached my home. When I vis-
ited him for the third time, the effect of his discourse

13 5x

= 1

t/5

14 Stones of the Sahaabah

stayed with me even after reaching home. Then I broke
the shackles that had kept me away from Allah, and set
out on His path to seek His pleasure."

Such is the case with religious books. A cursory reading of
these seldom produces the desired effect, and a frequent
and thorough study thereof is therefore necessary.

For the convenience of the readers, and to interest
them, I have divided this book into the following twelve
chapters together with an epilogue.

Chapter I Steadfastness in the face of hardships.

Chapter II Fear of Allah.

Chapter III Abstinence and Contentment.

Chapter IV Piety and Scrupulousness.

Chapter V Devotion to Salaat.

Chapter VI Sympathy and Self-sacrifice and spending
in the path of Allah.

Chapter VII Valour and Heroism.

Chapter VIII Zeal for knowledge.

Chapter IX Ready Compliance
Wishes.

with the Prophet's

Chapter X The Women's love of Faith and their Cour-
age.

Chapter XI The Children's Devotion to Islam.

Chapter XII Love and Devotion for the Prophet (Sallal-
laho alaihe wasallam).

The Epilogue: Sahabah's Virtues and Privileges.

CHAPTER I

STEADFASTNESS IN THE FACE OF HARDSHIPS

It is really very hard for the Muslims of to-day to
imagine, and much less to endure or even to attempt to
endure, the hardships that were borne by the Prophet
(Sallallaho alaihe wasallam) and his illustrious compan-
ions in the path of Allah. Books of history are full of stories
of their sufferings. It is a pity that we are so indifferent to
those events and our knowledge is so poor in this regard. I
open this chapter with a story about the Prophet (Sallallaho
alaihe wasallam) himself to get the blessings of Allah,
which are sure to attend his auspicious mention.

1. The Prophet's (Sallallaho alaihe Wasallam) Journey to
Taif

For nine years, since his selection by Allah for His
mission, the Prophet (Sallallaho alaihe wasallam) had been
delivering the message of Allah in Mecca and making all-
cut efforts to guide and reform his community. Excepting a
few persons who had either embraced Islam or who helped
him though not accepting his creed, all the rest in Mecca
left no stone unturned in persecuting and deriding him and
his followers. His uncle Abu Talib was one of those good-
hearted people who helped him, in spite of his not entering
into the fold of Islam.

The following year, on the death of Abu Talib, the Qu-
reysh got a free hand and therefore accelerated their sinis-
ter pursuits without check and hindrance. At Taif, the sec-
ond biggest town of Hijaz, there lived Banu Thaqif, a clan
strong in number. The Prophet (Sallallaho alaihe wasallam)
left for Taif with the hope of winning them over to Islam,
thus giving quarter to Muslims from the persecution of the
Qureysh, and also establishing a base for the future propa-
gation of Islam. On reaching Taif he visited the three chief-
tains of the clan separately, and placed before each of them
the message of Allah, and called upon them to stand by his
Prophet's (Sallallaho alaihe wasallam) side. Instead of ac-
cepting his message, they refused even to listen to him and,
notwithstanding the proverbial Arab hospitality, each of
them treated him most contemptuously and rudely. They

si
■5*

Stories of the Sahaabah

plainly told him that they did not like his stay in their
town. The Prophet (Sallallaho alaihe wasallam) had ex-
pected a civil, even a cordial treatment and due courtesy in
speech from them, as they were the heads of the clan. But
one of them sneered:

"Hey, Allah has made you a Prophet!"

The other exclaimed with derision:

"Could Allah not lay His hand on anyone else, beside
you to make him His Prophet?"

The third one gibed at him:

"I do not want to talk to you, for if you are in fact a
Prophet, then to oppose you is to invite trouble, and if
you only pretend to be one, why should I talk with an
impostor?"

The Prophet (Sallallaho alaihe wasallam), who was a
rock of steadfastness and perseverance, did not lose heart
over this check from the chieftains, and tried to approach
the common people; but nobody would listen to him.
Instead they asked him to clear off from their own town
and go wherever else he liked. When he realised that fur-
ther efforts were in vain, he decided to leave the town. But
they would not let him depart in peace, and set the street
urchins after him to hiss, to hoot, to jeer at, and to stone
him. He was so much pelted at with stones that his whole
body was covered with blood, and his shoes were clogged
to his feet. He left the town in this woeful plight. When he
was far out of the town, and safe from the rabble, he prayed
to Allah thus: '

"O, my Allah! To Thee I complain of the feebleness of
my strength, of my lack of resources and my being

Ch. I: Steadfastness in the Face of Hardships 17

unimportant in the eyes of people. O, Most Merciful of
all those capable of showing mercy! Thou art the Lord
of the weak, and Thou art my own Lord. To whom art
Thou to entrust me; to an unsympathetic foe who
would sullenly frown at me, or to an alien to whom
Thou hast given control over my affairs? Not in the
least do I care for anything except that I may have Thy
protection for myself. I seek shelter in Your light-the
light which illuminates the Heavens and dispels all
sorts of darkness, and which controls all affairs in this
world as well as in the Hereafter. May it never be that I
should incur Thy wrath, or that Thou should be dis-
pleased with me. I must remove the cause of Thy dis-
pleasure till Thou art pleased. There is no strength nor
power but through Thee."

The Heavens were moved by the prayer, and Jibrail
(Alayhis salaam) appeared before the Prophet (Sallallaho
alaihe wasallam], greeting him with Assalamu Alaikum
and said:

"Allah knows all that has passed between you and
these people. He has deputed an angel in charge of the
mountains to be at your command."

Saying this, Jibrail (Alayhis salam) ushered the angel
before the Prophet (Sallallaho alaihe wasallam). The angel
greeted the Prophet (Sallallaho alaihe wasallam) and said:

"O, Prophet of Allah! I am at your service. If you wish,
I can cause the mountains overlooking this town on
both sides to collide with each other, so that all the
people therein would be crushed to death, or you may
suggest any other punishment for them."

The merciful and noble Prophet (Sallallaho alaihe wasal-
lam) said:

"Even if these people do not accept Islam, I do hope
from Allah that there will be persons from among their
progeny who would worship Allah and serve His
cause."

Behold the conduct of our noble Prophet (Sallallaho
alaihe wasallam), whom we profess to follow! We get so
much irritated over a little trouble or a mere abuse from
somebody that we keep on torturing and taking our revenge
throughout our lives in every possible manner. Does it
become people who claim to follow the magnanimous

•s.

Stories of the Sahaabah

Ch. I: Steadfastness in the Face of Hardships 19 «

Prophet (Sallallaho alaihe wasallam)? Look, even after so
much suffering at the hands of the Taif mob, he neither
curses them nor does he work for any revenge, even when
he has the full opportunity to do so.

2. Martyrdom of Hadhrat Anas bin Nadhr (Radhiyallaho
anho):

Hadhrat Anas bin Nadhr (Radhiyallaho anho) was one
of the Sahabah who could not take part in the campaign of
Badr. He very much regretted to have missed the honour of
participating in the first and the most illustrious battle for
Islam. He longed for a chance wherein he could make
amends for Badr. He did not have to wait for long. The
battle of Uhud came about in the following year. He joined
the army with the most determined zeal. Despite heavy
odds, the Muslims were gaining the upper hand, when
some people made a blunder and the Muslims had to suffer
a reverse. The Prophet (Sallallaho alaihe wasallam) had
posted a band of fifty archers to guard a pass in the rear
against the enemy cavalry. They had definite instructions
not to move from their position till further orders from
him. But when they saw the Muslims gaining victory and
the enemy in full flight, they left their position in the belief
that the battle was over and it was time to join in the pur-
suit and get on to the booty. The leader of the band tried
his utmost to check them by reminding them of the
Prophet's (Sallallaho alaihe wasallam) command and sol-
icited them to stay on, but no more than ten persons would
listen to him, arguing that the orders given by the Prophet
(Sallallaho alaihe wasallam) were only for the duration of
the actual fight. The enemy cavalry then noticed the un-
guarded pass in the rear, made a flank movement, forced a
passage through it, and fell right on the rear of the Mus-
lims, who were pre-occupied with the booty. It was in this
state of affairs that Hadhrat Anas (Radhiyallaho anho) saw
Hadhrat Sa'ad bin Ma'az (Radhiyallaho anho) passing in
front of him. He shouted to him:

"O, Sa'ad! where are you going? By Allah! I smell the
fragrance of Paradise coming from Mount Uhud."

Saying this, he threw himself into the very thick of the
enemy, and fought tooth and nail till he met his martyr-
dom.

After the battle, it was found that his body had been
mauled and mutilated to such an extent that only his sister

could identify him, and that barely from the finger tips.
No less than eighty wounds of arrows and swords were
counted on his body.

Those who strive in the path of Allah with sincerity
and devotion taste the pleasures of Paradise even in this
world, and so did Anas (Radhiyallaho anho) smell the fra-
grance of Paradise.

3. The Truce of Hudeybiah and Story of Hadhrat Abu
Jandal and Hadhrat Abu Basir (Radhiyallaho anhu-
ma)

In the 6th year of Hijrah, the Prophet (Sallallaho alaihe
wasallam) along with his companions left for Mecca to per-
form Umrah. The Qureysh heard of the news and decided
to resist his entry into Mecca even as a pilgrim, and so he
had to encamp' at Hudeybiah. The devoted Sahabah, 1 400
in number, were however determined to enter, even if it
involved an open fight; but the Prophet (Sallallaho alaihe
wasallam) viewed the matter differently and in spite of the
Sahabah's eagerness to fight, entered into a treaty with the
Qureysh, accepting their conditions in full.

This one-sided and seemingly ungraceful truce was a
very bitter pill for the Sahabah to swallow, but their devo-
tion to the Prophet (Sallallaho alaihe wasallam) would not
allow them to demur, and even the most valiant man like
Hadhrat Umar (Radhiyallaho anho) could not but submit to
his decision. According to one of the articles of the treaty,
converts to Islam during the period of the truce were to be
returned, but not so the deserters from Muslims to
Qureysh.

Hadhrat Abu Jandal (Radhiyallaho anho) a Muslim in
Mecca, was suffering great persecution at the hands of
Qureysh. They kept him constantly in chains. On hearing
about the arrival of the Prophet (Sallallaho alaihe wasal-
lam) in Hudeybiah, he escaped somehow and managed to
reach the Muslim camp at a time when the truce was about
to be signed. His father, Suhail (till then a non-Muslim)
was the envoy of Qureysh in the negotiations for the truce.
He smote Hadhrat Abu Jandal (Radhiyallaho anho) on his
face and insisted on taking him back to Mecca. The Prophet
(Sallallaho alaihe wasallam) represented that, since the
truce had not till then been written, its application in Abu
Jandal's case was premature. Suhail, however, would not
listen to any argument and was not inclined to leave his

Stories of the Sahaabah

son with the Muslims even at the personal request of the
Prophet (Sallallaho alaihe wasallam), and would have for-
gone the truce even. Abu Jandal (Radhiyallaho anho)
counting his hardships remonstrated at the top of his voice
but, much to the grief of the Sahabah, the Prophet (Sallalla-
ho alaihe wasallam) agreed to his return. He however en-
joined patience on him saying:

"Do not be distressed, Hadhrat Abu Jandal (Radhiyalla-
ho anho), Allah will shortly open a way for you."

After the truce was signed and the Prophet (Sallallaho
alaihe wasallam) had returned to Madinah, another Meccan
Muslim Hadhrat Abu Basir (Radhiyallaho anho) escaped to
Madinah and besought the Prophet's (Sallallaho alaihe wa-
sallam) protection. The Prophet (Sallallaho alaihe wasal-
lam) refused to accept his implorations and, in deference to
the truce condition, handed him over to the two persons
who had been deputed by the Qureysh to claim him. He,
however, advised him as he had advised Hadhrat Abu Jan-
dal (Radhiallaho anho) to be patient and to hope for the
help of Allah. When Hadhrat Abu Basir (Radhiyallaho
anho) and his escort were on their way back to Mecca,
Hadhrat Ab\i Basir (Radhiyallaho anho) said to one of
them:

"Friend, your sword is extremely fine."

The man was flattered and took it out from the sheath and
said:

"Yes it is really very fine, and I have tried it on so
many persons. You can have a look at it."

Most foolishly he made over the sword to Abu Basir (Rad-
hiyallaho anho), who immediately 'tried' it on its owner
and killed him. The other man took to his heels and reach-
ed Madinah to report to the Prophet (Sallallaho alaihe wa-
sallam). In the meantime Abu Basir (Radhiyallaho anho)
also arrived. He said to the Prophet (Sallallaho alaihe wa-
sallam):

"O, Prophet of Allah, you once returned me and
absolved yourself of the truce obligations. I had no
obligations to fulfil and I managed my escape from
them by this trick, as I was afraid of their forcing me to
forsake my faith."

Ch. I: Steadfastness in the Face of Hardships 21

The Prophet (Sallallaho alaihe wasallam) remarked:

"You are a war-monger. I wish you could be helped."

Hadhrat Abu Basir (Radhiyallaho anho) came to under-
stand from this that he would be returned to Qureysh again
when they demanded him. He therefore left Madinah and
fled to a place in the desert on the sea shore. Abu Jandal
(Radhiyallaho anho) also managed his escape and joined
him there. More Muslims of Mecca followed, and in a few
days quite a small group of such fugitives gathered in the
wilderness. They had to undergo untold sufferings in the
desert, where there was neither habitation nor vegetation.
They, however, being bound by no treaty proved a great
nuisance for the Qureysh by dealing blows after blows on
their caravans passing that way. This compelled the Qu-
reysh to approach the Prophet (Sallallaho alaihe wasallam)
and beseech him to intervene and call the fugitives to Mad-
inah, so that they might be bound by the terms of the treaty
like other Muslims, and the caravans might pass in safety.
It is said that Hadhrat Abu Basir (Radhiyallaho anho) was
on his death bed when the letter sent by the Prophet (Sal-
lallaho alaihe wasallam) permitting his return to Madinah
reached him. He died while holding the Prophet's (Sallalla-
ho alaihe wasallam) letter in his hand.

No power on the earth can make a person forsake his
faith, provided it is a true faith. Moreover, Allah has given
an assurance to help those who are genuine Muslims.

4. Hadhrat Bilal (Radhiyallaho anho) and his Sufferings:

Hadhrat Bilal (Radhiyallaho anho) is one of the best
known of the galaxy of Sahabah as moazzin of the Proph-
et's (Sallallaho alaihe wasallam) masjid. He was an Abys-
sinian slave of a disbeliever in Mecca. His conversion to Is-
lam was, naturally, not liked by his master and he was,
therefore, persecuted mercilessly. Ummayah bin Khalaf,
who was the worst enemy of Islam, would make him lie
down on the burning sand at midday and would place a
heavy stone on his breast, so that he could not even move a
limb. He would then say to him:

"Renounce Islam or swelter and die."

Even under these afflictions, Bilal (Radhiyallaho anho)
would exclaim:-

"Ahad"-The One (Allah). " Ahad"-The One (Allah).

Stories of the Sahaabah

He was whipped at night and with the cuts thus received,
made to he on the burning ground during the day to make
him either forsake Islam or to die a Hngering death from
wounds. The torturers would get tired and take turns (Abu
Jahl, Umayyah and others) and vie with one another in
afflicting more and more painful punishment, but Hadhrat
Bilal (Radhiyallaho anho) would not yield. At last Abu
Bakr (Radhiyallaho anho) bought his freedom, and he be-
came a free Muslim.

As Islam taught implicitly the oneness of the Almighty
Creator, while the idolaters of Mecca believed in many
gods and goddesses with minor godlings, therefore Bilal
(Radhiyallaho anho) repeated:

"Ahad (The One), Ahad (The One)."

This shows his love and devotion to Allah. Allah was so
dear to him that no amount of persecution could distract
him from reciting His Holy name. It is said that the urchins
of Mecca would drag him in the streets, with his words
"Ahad!, Ahad!" ringing in their wake.

Look how Allah rewarded his steadfastness! He was to
have the honour of becoming the Prophet's moazzin. He
was always to remain with him at home and abroad to call
out the Aza^n for his Salaat. After the Prophet's death it
became very hard for him to continue his stay in Madinah
where he would miss him at every step and in every cor-
ner. He therefore left Madinah, and decided to pass the rest
of his life striving in the path of Allah. Once he beheld the
Prophet (Sallallaho alaihe wasallam) in his dream saying to
him:

"O, Bilal! How is it that you never visit me."

No sooner did he get up than he set out for Madinah. On
reaching there, Hadhrat Hasan and Hadhrat Husain (Rad-
hiyallaho anhuma) (The Prophet's (Sallallaho alaihe wasal-
lam) grandsons) requested him to call out the Azaan. He
could not refuse them, for they were very dear to him. But
as soon as the Azaan was called, the people of Madinah
cried openly out of their anguish at the memory of the hap-
py old days of the Prophet's (Sallallaho alaihe wasallam)
time. Even the women came out of their houses weeping.
Hadhrat Bilal (Radhiyallaho anho) left Madinah again after
a few days and died in Damascus in 20 A.H.

Ch. I: Steadfastness in the Face of Hardships 23

5. Hadhrat Abuzar Ghifari's (Radhiyallaho anho) Con-
version to Islam:

Hadhrat Abuzar Ghifari (Radhiyallaho anho) is very
famous among the Sahabah for his piety and knowledge.
Hadhrat Ali (Radhiyallaho anho) used to say:

"Abuzar is the custodian of such knowledge as other
oeople are incapable of acquiring."

When he first got news of the Prophet's (Sallallaho alaihe
wasallam) mission, he deputed his brother to go to Mecca
and make investigations regarding 'the person' who
claimed to be the recipient of Divine revelation. His brother
returned after necessary enquiries, and informed him that
he found Muhammad (Sallallaho alaihe wasallam) to be a
man of good habits and excellent conduct, and that his
wonderful revelations were neither poetry nor sooth-say-
ings. This report did not satisfy him, and he decided to set
out for Mecca and find out the facts for himself. On reach-
ing Mecca, he went straight to the Haram. He did not know
the Prophet (Sallallaho alaihe wasallam) and he did not
consider it advisable (under the circumstances prevailing
at that time) to enquire about him from anybody. When it
became dark, Hadhrat Ali (Radhiyallaho anho) noticed him
and seeing in him a stranger, could not ignore him, as hos-
pitality and care for the travellers, the poor and the strang-
ers, were the Sahabah's second nature. He, therefore, took
him to his place. He did not ask him about the purpose of
his visit to Mecca, nor did Abuzar (Radhiyallaho anho)
himself disclose it. Next day, he again went to the Haram
and stayed there till nightfall without being able to learn
who the Prophet (Sallallaho alaihe wasallam) was. In fact
everybody knew that the Prophet (Sallallaho alaihe wasal-
lam) and his companions were being persecuted in Mecca,
and Abuzar (Radhiyallaho anho) might have had misgiv-
ings about the result of his quest for the Prophet (Sallallaho
alaihe wasallam). Hadhrat Ali (Radhiyallaho anho) again
took him home for the night, but again did not have any
talk with him about the purpose of his visit to the city. On
the third night, however, after Hadhrat Ali (Radhiyallaho
anho) had entertained him as on the two previous nights,
he asked him:

"Brother, what brings you to this town?"

Before replying, Hadhrat Abuzar (Radhiyallaho anho) took

Stories of the Sahaabah

Ch. I: Steadfastness in tJie Face of Hardships 25 J

an undertaking from Hadhrat All (Radhiyallaho anho) that
he would speak the truth, and then he enquired from him
about Muhammad (Sallallaho alaihe wasaliam). Hadhrat
Ali (Radhiyallaho anho) replied:

"He is verily the Prophet of Allah. You accompany me
tomorrow and I shall take you to him. But you have to
be very careful, lest people come to know of your asso-
ciation with me, and you get into trouble. When on our
way I apprehend some trouble, I shall get aside pre-
tending some necessity or adjusting my shoes, and you
will proceed ahead without stopping so that the people
may not connect us."

The next day, he followed Hadhrat Ali (Radhiyallaho
anho), who took him before the Prophet (Sallallaho alaihe
wasaliam). In the very first meeting, he embraced Islam.
The Prophet (Sallallaho alaihe wasaliam), fearing that the
Qureysh might harm him, enjoined upon him not to make
an open declaration of his Islam, and bade him to go back
to his clan and return when Muslims had gained the upper
hand. Hadhrat Abuzar (Radhiyallaho anho) replied:

"O, Prophet of Allah! By Him who is the master of my
soul, I must go and recite the Kalimah in the midst of
these unbelievers."

True to his word, he went straight to the Haram and, right
in the midst of the crowd and at the pitch of his voice,
recited Shahadah viz:

"I bear witness that there is no god save Allah, and I
bear witness that Muhammad (Sallallaho alaihe wasal-
iam) is the Prophet of Allah."

People fell upon him from all sides, and would have beaten
him to death if Abbas (the Prophet's uncle, who had not till
then embraced Islam) had not shielded him and saved him
from death. Abbas said to the mob:

"Do you know who he is? He belongs to the Ghifar
clan, who live on the way of our caravans to Syria. If
he is killed, they will waylay us and we shall not be
able to trade with that country."

This appealed to their prudence and they left him alone.

The next day, Hadhrat Abuzar (Radhiyallaho anho) re-
peated his perilous confession of Imaan and would have
surely been beaten to death by the crowd, had not Abbas
intervened once again and saved him for the second time.

The action of Hadhrat Abuzar (Radhiyallaho anho) was
due to his extraordinary zeal for proclaiming Kalimah
among the disbelievers, and the prohibition by the Prophet
(Sallallaho alaihe wasaliam) was due to the soft corner in his
heart for Hadhrat Abuzar (Radhiyallaho anho), lest he be put
to hardships that might prove too much for him. There is not
the least shadow of disobedience in this episode. Since the
Prophet (Sallallaho alaihe wasaliam) himself was under-
going all sorts of hardships in spreading the message of Is-
lam, Abuzar (Radhiyallaho anho) also thought it fit to follow
his example rather than to avail of his permission to avoid
danger. It was this spirit of Sahabah that took them to the
heights of material and spiritual progress. When a person
once recited the Kalimah and entered the fold of Islam, no
power on earth could turn him back and no oppression or
tyranny could stop him from Tabligh.

6. The Afflictions of Hadhrat Khabbab bin Alarat (Rad-
hiyallaho anho):

Hadhrat Khabbab (Radhiyallaho anho) is also one of
those blessed persons who offered themselves for sacrifice
and suffering for the cause of Allah. He was the sixth or se-
venth person to embrace Islam and, therefore, he suffered
long. He was made to put on steel armour and lie in the
sun to sweat and swelter. Very often he was made to lie flat
on burning sand, which caused the flesh on his back to
waste away. He was the slave of a woman. When she came
to know that he was visiting the Prophet (Sallallaho alaihe
wasaliam), she used to brand his head with a hot iron rod.
Hadhrat 'Umar (Radhiyallaho anho) during his caliphate
once inquired of him about the details of his sufferings
after embracing Islam. He showed him his back, seeing
which Hadhrat 'Umar (Radhiyallaho anho) remarked, "I
have never seen such a back before." He said, "My body
was dragged over heaps of smouldering charcoal, and the
blood and fat coming out of my back put out the fire." It Is
said that, when Islam spread and the Muslims conquered
all the surrounding territory, he used to weep and say:

"Allah seems to be compensating us in this world for

all our sufferings, and perhaps nothing would be left

for us as reward in the Hereafter."

5 «

Stories of the Sahaabah

Ch. I: Steadfastness in the Face of Hardships 27 ^

Hadhrat Khabbab (Radhiyallaho anho) narrates:

"The Prophet (Sallallaho alaihe wasallam) once per-
formed an unusually long rakaat while leading a Sa-
laat. When the Sahabah mentioned it to him, he said,
"This was a Salaat of yearning and humility. I asked
three boons from Allah. I besought Him;

'O, Allah! Let not my Ummat perish by famine; let not
my Ummat be annihilated by an enemy gaining an
upper hand on them; and let not my Ummat fight
among themselves.'

Allah granted the first two prayers, but not the third
one."

Hadhrat Khabbab (Radhiyallaho anho) died in 37 A.H.
He was the first of the Sahabah to be buried at Koofah.
Hadhrat Ali (Radhiyallaho anho) once passing his grave
said:

"May Allah bless and show mercy on Hadhrat Khab-
bab (Radhiyallaho anho). He embraced Islam willingly.
He emigrated with great pleasure in Allah's path, and
spent his whole life in striving and suffering for Islam.
Blessed is the person who is mindful of the Day of
Judgement, prepares for his reckoning, remains con-
tented with very little of this world, and is able to
please his Lord."

To be able to please Allah, was really, the Sahabah's
greatest achievement, for this was the sole purpose of their
life.

7. Hadhrat Ammaar (Radhiyallaho anho) and His Par-
ents:

Hadhrat Ammaar (Radhiyallaho anho) and his parents
were also subjected to the severest afflictions. They were
tormented on the scorching sands of Mecga. The Prophet
(Sallallaho alaihe wasallam) while passing by them would
enjoin patience giving them glad tidings about paradise.
Ammaar's father Yasir (Radhiyallaho anho) died after pro-
longed sufferings at the hands of persecutors, and his
mother Sumayya (Radhiyallaho anha) was killed by Abu
Jahl, who put his spear through the most private part of her
body, causing her death. She had refused to renounce Islam
in the face of terrible torture in her old age. The blessed

lady was the first to meet martyrdom in the cause of Islam.
The first mosque in Islam was built by Ammaar (Radhiyal-
laho anho).

When the Prophet (Sallallaho alaihe wasallam) emi-
grated to Madinah, Ammaar (Radhiyallaho anho) offered to
build a structure for him where he could sit, take rest in the
afternoon, and say his Salaat under its roof. He first col-
lected the stones and then built the musjid in Quba. He
fought against the enemies of Islam with great zeal and
courage. Once he was fighting in a battle when he said re-
joicingly;

"I am to meet my friends very soon, I am to meet
Muhammad (Sallallaho alaihe wasallam) and his com-
panions."
He then asked for water. He was offered some milk. He
took it and said".

"I heard the Prophet (Sallallaho alaihe wasallam) say-
ing to me, "Milk shall be the last drink of your worldly
life."

He then fought till he met his coveted end. He was
then aged about ninety-four.

8. Hadhrat Sohaib's (Radhiyallaho anho) coming into Is-
lam:

Hadhrat Sohaib and Hadhrat Ammaar (Radhiyallaho
anhuma) became Muslims at the same time. The Prophet
(Sallallaho alaihe wasallam) was staying at Arqam's (Rad-
hiyallaho anho) place, when they both came separately
with the same intention of embracing Islam and met each
other at the door of the house. Sohaib (Radhiyallaho anho)
also suffered very much at the hands of his persecutors,
like other poor Muslims of that time. At last he decided to
emigrate to Madinah. The Qureysh would not tolerate this
and, soon after his departure, a party went in pursuit to
bring him back to Mecca. As the party drew near, he
shouted to them;

"You know that I am a better archer than all of you. So
long as I have a single arrow left with me, you will not
be able to approach me and, when I finish all my
arrows, I shall fight you with my sword, as long as it is
in my hand. If you like you can get my money which I
have left in Mecca and my two women slaves, in lieu
of me."

1 1

Stories of the Sahaabah

Ch. I: Steadfastness in the Face of Hardships 29 5

And they agreed. He told them the whereabouts of his
money, and they allowed him to proceed to Madinah. At
this, Allah revealed the following verse of the Qur'an to the
Prophet (Sallallaho alaihe wasallam):

(r . V t v^) i\Jo\j f^jt-j iJilj I M oUi>)i frUal iLJj isj^. ji y-l^l j^j

"And of mankind is he who would sell himself, seek-
ing the pleasure of Allah, and Allah has compassion
on His bondsmen."

The Prophet (Sallallaho alaihe wasallam) was at that time
at Quba. When he saw Hadhrat Sohaib (Radhiyallaho anho)
coming, he remarked:

"A good bargain, Sohaib!"

Sohaib (Radhiyallaho anho) narrates:

"The Prophet (Sallallaho alaihe wasallam) was eating
dates at that time. I also joined him in eating. One of
my eyes was sore." He said, "Sohaib! you are taking
dates when your eye is sore." 'But I am taking them by
the side of the other eye, which is not sore, O, Prophet
of Allah,' I replied. The Prophet (Sallallaho alaihe wa-
sallam) was much amused with my retort."

Hadhrat Sohaib (Radhiyallaho anho) was very gener-
ous and he spent his money on others most lavishly. 'Umar
(Radhiyallaho anho) once told him that he was rather ex-
travagant. He replied:

"But I spend only where it is right."

When Hadhrat 'Umar (Radhiyallaho anho) was about to
die, he expressed the wish that his funeral service be led by
Hadhrat Sohaib (Radhiyallaho anho).

9. Hadhrat 'Umar (Radhiyallaho anho) coming into Is-
lam.

Hadhrat 'Umar (Radhiyallaho anho), of whom all the
Muslims are justly proud, and the disbelievers still dread,
was most adamant in opposing the Prophet (Sallallaho
alaihe wasallam) and very prominent in persecuting the
Muslims before he embraced Islam. One day, the Qureysh
in a meeting called for somebody to volunteer himself for
the assassination of the Prophet (Sallallaho alaihe wasal-

lam). 'Umar (Radhiyallaho anho) offered himself for this
job, at which everybody exclaimed:

"Surely, you can do it, 'Umar!"

With sword hanging from his neck, he set out straight away
on his sinister errand. On his way he met Sa'ad bin Abi
Waqqas of the Zuhrah clan. Sa'ad inquired:

"Whither! 'Umar?"

'Umar: "I am after finishing Muhammad."

Sa'ad: "But do not you see that Banu Hashim, Banu
Zuhrah and Banu Abde Munaf are likely to kill
you in retaliation?"

'Umar (upset at the warning):

"It seems.that you also have renounced the religion of
your forefathers. Let me settle with you first."

So saying, Umar drew out his sword. Sa'ad announcing his
Islam, also took out his sword. They were about to start a
duel when Sa'ad said:

"You had better first set your own house in order.
Your sister and brother-in-law both have accepted
Islam."

Hearing this, Umar flew into a towering rage and turned his
steps towards his sister's house. The door of the house was
bolted from inside and both husband and wife were
receiving lessons in the Qur'an from Hadhrat Khabbab
(Radhiyallaho anho). 'Urnar knocked at the door and
shouted for his sister to open it. Hadhrat Khabbab (Rad-
hiyallaho anho) hearing the voice of 'Umar, hid himself in
some inner room, forgetting to take the manuscript pages of
the Holy Qur'an with him. When the sister opened the
door, 'Umar hit her on the head, saying:

"O, enemy
religion."

of yourself. You too have renounced your

Her head began to bleed. He then went inside and inquired,
"What were you doing? And who was the stranger I heard
from outside?" His brother-in-law replied, "We were talk-
ing to each other." 'Umar said to him, "Have you also for-
saken the creed of your forefathers and gone over to the
new religion?" The brother-in-law replied, "But what if the
new religion be the better and the true one?" 'Umar got

1 1

Stories of the Sahaabah

beside himself with rage and fell on him, pulling his beard
and beating him most savagely. When the sister intervened,
he smote her so violently on her face that it bled most
profusely. She was, after all, 'Umar's sister; she burst out:

'"Umar! we are beaten only because we have become
Muslims. Listen! we are determined to die as Muslims.
You are free to do whatever you like."

When 'Umar had cooled down and felt a bit ashamed over
his sister's bleeding, his eyes fell on the pages of the Qur'an
left behind by Hadhrat Khabbab (Radhiyallaho anho). He
said, "Alright show me, what are these?" "No," said the
sister, "you are unclean and no unclean person can touch
the Scripture." He insisted, but the sister was not prepared
to allow him to touch the leaves unless he washed his
body. 'Umar at last gave in. He washed his body and then
began to read the leaves. It was Surah "Taha". He started
from the beginning of the Surah, and hei was a changed
man altogether when he came to the verse:

(\ t . il) Cs/J^, sji^i ^ij ^Ja'\i ui ^[ ii\y ill ui ^\

"Lo! I, indeed I am Allah. There is none worthy of
worship savd Me. So serve me and establish Salaat for
My remembrance."

He said: "Alright, take me to Muhammad (Sallallaho alaihe
wasallam)."

On hearing this, Hadhrat Khabbab (Radhiyallaho anho)
came out from inside'and said:

"O, 'Umar! Glad tidings for you. Yesterday (on Thurs-
day night) the Prophet (Sallallaho alaihe wasallam)
prayed to Allah, 'O, Allah strengthen Islam with either
'Umar or Abu Jahl, whomsoever Thou* likest'. It seems
that his prayer has been answered in your favour."

'Umar then went to the Prophet (Sallallaho alaihe wasal-
lam) and embraced Islam on Friday morning. 'Umar's Islam
was a terrible blow to the morale of the unbelievers, but
still the Muslims were few in number and the whole coun-
try was against them. The disbelievers intensified their
efforts for the complete annihilation of Muslims and the
extinction of Islam, With 'Umar (Radhiyallaho anho) on
their side, the Muslims now started saying their Salaat in

Ch. I: Steadfastness in the Face of Hardships 31

the Haram. Abdullah bin Mas'ood (Radhiyallaho anho)
says:

'"Umar's Islam was a big triumph, his emigration to
Madinah a tremendous reinforcement, and his acces-
sion to the Caliphate a great blessing for the Muslims."

10. The Flight to Abyssinia and Ostracism in the Gorge of
Ibn-AbiTalib:

The hardships and sufferings borne by the Muslims
were ever on the increase. The Prophet (Sallallaho alaihe
wasallam) at last permitted them to emigrate to some other
place. Abyssinia at that time was ruled by a Christian King
(who later on embraced Islam), famous for his mercy and
equity. In Rajab of the fifth year of the Mission, the .first
group emigrated to Abyssinia. The group comprised about
twelve men and five women. The Qureysh pursued them to
the port to capture them, but their vessels had left the
shore. When the group reached Abyssinia, they heard the
rumour that the whole tribe of the Qureysh had accepted
Islam. They were naturally very much pleased at the new%
and returned to their country. On approaching Mecca, they-
learnt that the rumour was false and the persecutions were
going on unabated. Some of them decided to return to
Abyssinia and the rest entered Mecca, seeking the protec-
tion of a few influential people. This is known as the first
migration to Abyssinia. Later on, a bigger group of eighty-
three men and eighteen women emigrated to Abyssinia
(separately). This is called the second emigration to that
country. Some Sahabah took part in both tihe migrations.
The Qureysh did not like the emigrations, and the thought
of peace enjoyed by the fugitives gave them no rest. They
sent a delegation to Abyssinia with handsome presents for
the king, his courtiers and the clergy. The delegation first
met the chiefs and the priests and, by offering them pres-
ents, succeeded in winning the court officials to their side.
Having thus made their way to the royal court, they pros-
trated themselves before the king and then presenting the
gifts put their case before him. They siaid:

"O, king! A few foolish lads of our community have re-
nounced their ancestral faith, and have joined an
absolutely new religion, which is opposed to our as
well as your religions. They have come and settled in
your country. The nobility of Mecca, their own parents

32 Stories of the Sahaabah

and kith and kin have sent us to take them back to
their country. We beseech you to make them over to
us."

The king rephed:

"We cannot make over the people who have sought
our sheher, without proper investigation. Let us call
them to our presence, and hear them out. If your
charge of apostasy against them is genuine, we shall
make them over to you."

The king thereupon summoned the Muslims to his court.
They were at first greatly distressed and did not know what
to do, but Allah gave them courage, and they decided to go
and place the true facts before the king. On appearing
before him, they greeted him with 'Salaam'. Someone from
the courtiers objected that they had not prostrated before
the king according to the rules of the land. They explained:

"Our Prophet (Sallallaho alaihe wasallam) has forbid-
den us from prostrating before any one except Allah."

The king then asked them to submit what defence they
could make to the charges brought against them. Ja'far
(Radhiyallaho anho) rose and addressed the king thus:

"O. king! we were an ignorant people. We neither
knew Allah nor His Prophets A.S. We worshipped
stones. We used to eat carrion and commit all sorts of
undesirable and disgraceful acts. We did not make
good our obligations to our relatives. The strong among
us would thrive,at the expense of the weak. Till at last,
Allah raised a Prophet (Sallallaho alaihe wasallam) for
our reformation. His noble descent, up-right conduct,
integrity of purpose, and pure life are only too well
known amongst us. He called upon us to worship Al-
lah, and exhorted us to give up idolatry and stone-
worship. He enjoined upon us right conduct, and for-
bade us from indecency. He taught us to tell the truth,
to make good our trust, to have regard for our kith and
kin, and to do good to our neighbours. From him we
learnt to observe Salaat, Fasting, Zakaat and good con-
duct; and to shun everything foul, and to avoid blood-
shed. He forbade adultery, lewdness telling of lies,
misappropriating the orphan's heritage, bringing false
accusations against others, and all other indecent
things of that sort. He taught us the Qur'an, the won-

Ch. I; Steadfastness in the Face of Hardships 33 J

derful book of Allah. So we believed in him, followed iS
him and acted up to his teachings. Thereupon our J J

people began to persecute us, and to subject us to tor-
tures, thinking that we might abjure our faith and re-
vert to idolatry. When, however, their cruelties
exceeded all bounds, we took shelter in your country
by the permission of our Prophet {Sallallaho alaihe wa-
sallam)."

The king said:

"Let us hear something of the Qur'an that your Prophet
(Sallallaho alaihe wasallam) has taught you."

Hadhrat Ja'far (Radhiyallaho anho) recited a few verses
from the beginning of Surah "Maryam", which touched the
hearts of the king and the priestly class so much that tears
flowed down their cheeks and wetted their beards. The
king remarked:

"By Allah, these words and the words revealed to
Moosa ('Alayhis Salam) are the rays of one and the
same light,"

and he told the Qureysh embassy that he would by no
means hand over the refugees to them. Then, disappointed
and disgraced, they held a counsel. One of them said:

"I have hit upon a plan that is sure to draw the king's
wrath upon their heads."

Although the others did not agree to such a drastic step (for
after all they were their own flesh and blood), yet he would
not listen. The next day, they excited the king by telling
him that those heretics denounced 'Isa ('Alayhis Salam)
and did not believe in his Divinity. The Muslims were
again summoned to the court. They were much more dis-
tressed this time. When the king inquired about their belief
in 'Isa ('Alayhis Salam), they said:

"We believe in what Allah has revealed about him to
our Prophet (Sallallaho alaihe wasallam), i.e. he is a
servant and Prophet of Allah, and is His word, which
He conveyed to the virgin and pure Maryam."

Negus said: '"Isa ('Alayhis Salam) himself does not say
anything beyond that."

The priests then began to murmur in protest, but the king
would not listen to them. He returned to the delegation the

Stories of the Sahaabah

Ch. I: Steadfastness in the Face of Hardships 35 a

presents they had brought for him, and said to the Mus-
lims:

"Go and live in peace. If anybody ill-treats you, he will
have to pay heavily for it."

A royal declaration was also issued to that effect. This
enhanced the prestige of the Muslims in the country, and
the Qureysh delegation had to return crestfallen.

This failure of the Qureysh embassy to Abyssinia, and
the triumph of Muslims over them, led to an increase in the
exasperation of the idolaters; the conversion of 'Umar (Rad-
hiyallaho anho) to Islam added fuel to fire. They grew more
and more embittered, till things came to such a pass that a
large number of the Qureysh chiefs conspired to kill Mu-
hammad (Sallallaho alaihe wasallam) outright and deal
summarily with the whole affair. But this was not so easy.
Banu Hashim to which clan the Prophet (Sallallaho alaihe
wasallam) belonged, were strong in number and still
stronger in influence. Although all of them were not Mus-
lims, yet even the non-Muslims among them would not
agree to, or tolerate the murder of the Prophet (Sallallaho
alaihe wasallam). The Qureysh, therefore, decided to place
a social ban on the Banu Hashim, and their chiefs drew up
a document to the effect that none of them or their clans
would associate with, buy from or sell to those who sided
with the Banu Hashim, unless and until they surrendered
Muhammad (Sallallaho alaihe wasallam) for the death pen-
alty. All of them signed this document on 1st Moharram of
7th year of the Mission, and the scroll was hung up in the
Ka'abah in order to give it full sanctity. Then, for three long
years, the Prophet (Sallallaho alaihe wasallam) was shut up
with all his kinsfolk in the glen, which was a sub-section of
one of the gorges that run down to Mecca. For three long
years, nobody could see them nor could they see anybody.
They could not purchase anything in Mecca nor from any
trader coming from outside. If any person was found out-
side this natural prison, he was beaten mercilessly and if
he asked for anything it was flatly refused. Soon their stock
of food was exhausted and they were reduced to famine
rations. Their women and, more specially, the children and
suckling babies would cry with hunger, and this was harder
on them than their own starvation. During the last part of
this period, their sole subsistence was the little food that
the husbands of Hashimite women married into other clans
managed td smuggle into the glen in the darkness of night.

At last by the Grace of Allah, after three years the scroll
was eaten up by white ants and the ban was removed. The
severity of the afflictions, which they bore during this
period of ostracism, cannot be imagined. But the Sahabah
not only remained steadfast in their faith, but also kept
busy in spreading the light of Islam amongst their com-
rades in distress.

Look! How much the Sahabah have suffered in the
path of Allah and for the cause of Islam. We claim to follow
their footsteps, and dream of the material progress and
spiritual elevation which was theirs, but how much have
we suffered in the true cause? what sacrifice have we
offered for the sake of Allah in His path? Success is always
proportionate to the sacrifice. We wish to live in luxury
and comfort, and are too eager to race shoulder to shouldet
with the non-Muslims in enjoying the good things of this
world, forgetting the Hereafter, and then at the same time
we expect to receive the same help from Allah which the
Sahabah received in their time. We cannot beguile anybody
but ourselves by working like this. As the Poet has said,

Stft

'I am afraid, O wayfarer, that you will not reach the Ka'aba
because the path that you are following goes {in the oppo-
site direction) to Turkistan. '

CHAPTER II

FEAR OF ALLAH

Coupled with the remarkable spirit of sacrifice, the Sa-
habah had genuine and deep-rooted fear of Allah in their
hearts. I wish today's Muslims could have an iota of that
fear of Allah. Here are a few stories about this aspect of
their lives.

1. The Prophet's (Sallallaho alaihe wasallam)
Apprehensions at the time of a storm.

Hadhrat Aishah (Radhiyallaho anha) relates that when-
ever a strong wind bringing dense clouds started blowing,
the Prophet's (Sallallaho alaihe wasallam) face turned pale
with the fear of Allah. He became restive and would go in
and out with perturbation, and would recite the following
prayer:

u> >, dJL>>ij *< cJLyiu >j V4;»u >j u> dkj -Jy '^\

"O, my Allah! I ask of Thee the good out of this wind,
the good out of that which is in this wind, and the
good out of that which is the outcome of this wind. I
seek refuge in Thee from the evil of this wind, from the
evil out of that which is in this wind, and from the evil
out of that which is the outcome of this wind."

She says:

"And further when it began to rain, signs of delight ap-
peared on his face. I said to him once, 'O, Prophet of
Allah when clouds appear everybody is happy as they
foretell rain, but why is it that I see you so much per-
turbed at that time?' He replied, 'O, 'Aishah! How can I
feel secure that this wind does not portend Allah's
wrath? The people of A'ad were punished with the
wind. They were happy when they beheld the gather-
ing dense clouds, believing that they brought rain; but
actually those clouds brought no rain but utter destruc-
tion to 'A'ad."

Ch. II: Fear of Allah

The Prophet (Sallallaho alaihe wasallam) was, obviously,
referring to the following verses of the Qur'an:

(TO . Ti ^u^i) ^,^'1 fjiii j;^ djyir c ,;4^ *![ sji

"Then, when they (A'ad) beheld a dense cloud coming
toward their valleys, they said: "Here is a cloud bring-
ing us rain." Nay, but it is that very calamity which
you did seek to hasten, a wind wherein is grievous
penalty, destroying all things by commandment of its
Lord. And morning found them so that naught could
be seen, save their dwellings. Thus we treat the guilty
folk." ' (XLVI:24&25)

Look at the fear of Allah in the heart of a person who is
the best of all creation (Sallallaho alaihe wasallam). In spite
of a clear verse in the Qur'an that Allah would not punish
the people so long as the Prophet (Sallallaho alaihe wasal-
lam) was with them (Al-Qur'an VIII: 33), he has so much
fear of Allah in him that a strong wind reminds him of the
punishment awarded to the people in the past. Now let us
peep into our own hearts for a moment. Although we are
fully saturated with sins, yet none of the unusual phenom-
ena viz: earthquake, lightning, etc., arouses the least fear of
Allah in our hearts and, instead of resorting to Istighfaar or
Salaat at such times, we only indulge in absurd investiga-
tions.

2. What Hadhrat Anas (Radhiyallaho anho) used to do
when a storm approached:

Hadhrat Nadhr-bin- Abdullah relates:

"One day while Hadhrat Anas (Radhiyallaho anho)
was alive, it became very dark during the day time. I
went to him and said, "Did you ever see much a thing
in the Prophet's time?" He replied, "I seek refuge in
Allah! In those days if the breeze grew a little stronger
than normal, we would hasten towards the musjid,
fearing the approach of the Last Day."

Hadhrat Abu Darda (Radhiyallaho anho) narrates:

"Whenever there was a storm, the Prophet (Sallallaho

8
•c-

38 Stories of the Sahaabah

alaihe wasallam) would get perturbed and would go to
themusjid."

Who thinks of going to musjid. now-a-days, even at the
time of the worst of calamities? Leave aside the common
people, even those who regard themselves as good and
practising Muslims do not practise this Sunnat. What a de-
terioration!

3. The action of Prophet (Sallallaho alaihe wasallam) at
the Time of Solar Eclipse.

The Sun once was in eclipse in the Prophet's (Sallal-
laho alaihe wasallam) time. The Sahabah left their jobs.
Even the young boys, practising archery, hastened towards
the musjid to know what the Prophet (Sallallaho alaihe wa-
sallam) would do at that time. The Prophet (Sallallaho
alaihe wasallam) started Salaat of two rakaat, which were
so long that some people fainted and fell down. He wept iti
his Salaat and said:

"O, My Lord! Thou has said that Thou y/ouldst not
punish them as long as I am with them and so long as
they seek Thy forgiveness."

This refers tq a verse in the Qur'an wherein Allah says:

"But Allah would not punish them while Thou art
with them, nor will He punish them while they seek
forgiveness." (VIII-33)

He then addressed the people saying:

"You should hasten for Salaat whenever you happen
to find the Sun or the Moon in eclipse. If you happen
to know the signs of the Last Day as I do. then surely
you would weep more and laugh less. In all such hap-
penings, repair to Salaat; pray to Allah and distribute
alms to the poor."

4. The Prophet's weeping the whole night:

The Prophet once (Sallallaho alaihe wasallam) kept
weeping the whole night through, repeating again and
again the following verse:

^\ jj^i cJi i£\i '^'jiis h\j i iiii^ ^*u ;4jiif 01

Ch. IL- Fear of Allah

"If Thou punish them, they art Thy slaves; and if Thou
forgive them, Thou only art the Mighty, the Wise."

(V:118)

It is said about Imam Abu Hanifah (Rahmatullah alaih)
that he also once wept the whole night, reciting the follow-
ing verse of the Qur'an in Tahajjud:

"But avaunt ye, O, ye guilty, this day." (XXXVl: 58)

This verse means that on the Day of Judgement, the guilty
willbe asked to separate themselves from the good, and
will not be allowed to mix with them as they were doing in
the worldly life. Why should not the people with fear of
Allah in their hearts weep in anxiety regarding which class
they will belong to on that Day?

5. Hadhrat Abu Bakr (Radhiyallaho anho) and The Fear
of Allah:

According to our belief, Abu Bakr (Radhiyallaho anho)
is the most exalted person after the Prophets (may peace be
on all of them). The Prophet (Sallallaho alaihe wasallam)
himself conveyed to him the glad tidings of his being the
head of a group of persons in Paradise. The Prophet (Sallal-
laho alaihe wasallam) once remarked:

"Abu Bakr's name shall be called out from all the gates
of Paradise, and he will be the first of my followers to
enter it."

With all these virtues and privileges, Abu Bakr (Radhiyal-
laho anho) used to say:

"I wish I were a tree that would be cut and done away
with."

Sometimes he would say:

"I wish I were a blade of grass, whose life ended with
the grazing by some beast."

He also said: "I wish I were a hair on the body of a
Mo'min."

Once he went to a garden, where he saw a bird singing. He
sighed deeply and said:

I-

40 Stories of the Sahaabah

"O, bird! How lucky you are! You eat, you drink and
fly under the shade of the trees, and you fear no reck-
oning of the Day of Judgement. I wish I were just like
you."

Hadhrat Rabiah Aslami (Radhiyallaho anho) narrates:

"Once I had some argument with Abu Bakr {Radhiyal-
laho anho), during which he uttered a word that I did
not like. He realized it immediately and said to me
'Brother, please say that word back to me in retali-
ation.' I refused to do so. He persisted, and even spoke
of referring the matter to the Prophet (Sallallaho alaihe
wasallam), but I did not agree to utter that word. He
got up and left me. A few people of my clan remarked,
'Look! How strange! The person does wrong to you
and, on the top of that, he threatens to complain to the
Prophet (Sallallaho alaihe wasallam)'. I said, 'Do you
know who he is. He is Abu Bakr (Radhiyallaho anho).
To displease him is to displease the Prophet (Sallal-
laho alaihe wasallam) and to displease the Prophet
(Sallallaho alaihe wasallam) is to displease Allah, and
if Allah is displeased then who can save Rabidh from
ruin?' I went to the Prophet (Sallallaho alaihe wasal-
lam) and narrated the whole story to him. He said,
'You were quite right in refusing to utter that word.
But you could have said this much in reply: 'O, Abu
Bakr, (Radhiyallaho anho) May Allah forgive you!"

Look at the fear of Allah in Hadhrat Abu Bakr (Radhiyal-
laho anho)! He is so anxious to clear his accounts in this
world that no sooner has a slightly unpleasant word been
addressed by him to a person, than he regrets it and re-
quests him to say that word back to him in retaliation. He
is so particular in this that he threatens to have the retaliat-
ion done through the intervention of the Prophet (Sallal-
laho alaihe wasallam). We are in the habit of saying
offensive words to others, but we fear neither the retaliat-
ion nor the reckoning in the Hereafter.

6. Hadhrat 'Umar (Radhiyallaho anho) and the Fear of
Allah.

Umar (Radhiyallaho anho) would often hold a straw in
his hand and say:

"I wish I were a straw like this."

Ch. II: Fear of Allah

Sometimes he would say:

"I wish my mother had not given birth to me."

Once he was busy with some important work when a
person came to him and, complaining about some petty
grievance, requested for its redress. Hadhrat Umar (Radhi-
yallaho anho) laid a lash across his shoulders, saying:

"When I sit for that purpose, you do not come to me
but when I am engaged in other important work you
come with your grievances to interrupt me."

The person walked away. But Hadhrat 'Umar (Radhiyal-
laho anho) sent for him and, handing his whip over to him,
said:

"You now lash me to even the matter."

He said: "I forgive you for the sake of Allah."

Hadhrat Umar (Radhiyallaho anho) went home, prayed a
Salaat of two rakaats in repentance and upbraided himself
saying:

"O, Umar! You were low but Allah elevated you. You
were wandering astray but Allah guided you. You were
base but Allah ennobled you and gave you sovereignty
over His people. Now one of them comes and asks you
for redress of the wrong done to him, and you beat
him? What answer have you to give before Allah?"

He kept on chiding himself thus for a very long time.

Once Hadhrat Umar (Radhiyallaho anho) was going on
his usual round towards Harrah (a suburb of Madinah)
with his slave Aslam, when he saw a distant fire in the
desert. He said:

"There seems to be a camp. Perhaps, it is a caravan
that could not enter the town due to night fall. Let's go
and look after them and arrange for their protection
during the night."

When he reached there, he found a woman and some chil-
dren. The children were crying. The woman had a pan of
water over the fire. Hadhrat 'Umar (Radhiyallaho anho)
greeted her with salaam and, with her permission, went
near her.

I-

Stories of the Sahaabah

Ch. II: Fear of Allah

Umar: "Why are these children crying?"

The Woman: "Because they are hungry."

Umar: "What is in the pan?"

The Woman: "Only water to soothe the children, so

that they may go to sleep in the belief
that food is being prepared for them. Ah!
Allah will judge between Umar (Rad-
hiyallaho anho) and me, on the Day of
Judgement, for neglecting me in my dis-
tress."

'Umar (weeping): "May Allah have mercy on you! How
can Umar know of your distress?"

The Woman: "When he is our Amir, he must keep

himself informed about us."

Hadhrat 'Umar (Radhiyallaho anho) returned to the
town and straightway went to Baitul-Mal to fill a sack with
flour, dates, fat and clothes, and also drew some money.
When the sack was ready, he said to Aslam:

"Now put this sack on my back, Aslam."

Aslam: "No please, Amir-ul-Mo'mineen! I shall carry this
sack."

'Umar refused to listen to Aslam, even on his persistant re-
quests to allow him to carry the sack, and remarked:

"What! Will you carry my load on the Day of Judge-
ment? I must carry this bag, for it is I who would be
questioned (in the Hereafter) about this woman."

Aslam most reluctantly placed the bag on Umar's (Radhi-
yallaho anho) back, who carried it with a swift pace right to
the woman's tent. Aslam followed at his heels. He put a
little flour and some dates and fat in the pan and began to
stir. He blew (with his mouth) into the fire to kindle it.
Aslam says:

"I saw the smoke passing through his thick beard."

After some time, the pottage was ready. He himself served
it to the family. When they had eaten to their fill, he made
over to them the little that was left for their next meal. The
children were very happy after their meal and began to

play about merrily. The woman felt very grateful and re-
marked:

"May Allah reward you for your kindness! In fact you
deserve to take the place of Khalifah instead of 'Umar."

'Umar consoled her and said:

"When you come to see the Khalifah, you will find me
there."

He sat for a while at a place close by and kept on watching
the children. He then returned to Madinah. On his way
back, he said to Aslam:

"Do you know why I sat there, Aslam? I had seen them
weeping in distress; I liked to see them laughing and
happy for some time."

It is said that Hadhrat Umar (Radhiyallaho anho) while
leading Fajr Salaat used to recite 'Kahf, 'Taha' and other
such Soorahs in his Salaat, and would weep so much that
his crying could be heard way back to several rows. Once
he was reciting Surah 'Yusuf in Fajr. When he came to the
verse:

"I onlv plead for my distress and anguish unto Allah,"

(XII: 86)

he wept so much that he could not recrte any further. In
Tahajjud, he would sometimes fall to the ground and
would get indisposed with excessive weeping.

• Such was the fear of Allah in Hadhrat Umar (Radhiyal-
laho anho) whose name struck terror in the hearts of the
mightiest monarchs of his time. Even today, the people are
filled with awe when they read about him. Is there any
person in power today who is prepared to show such kind-
ness to the people in his charge?

7. An Admonition by Hadhrat Abdullah bin Abbas
(Radhiyallaho anho).

Wahab bin Munabbah says:

"Abdullah bin Abbas (Radhiyallaho anho) lost his eye-
sight in his old age. I once led him to the Haram in
Mecca, where he heard a group of people exchanging

•I

«3

44 Stories of the Sahaabah

hot words among themselves. He asked me to lead him
to them. He greeted them with 'Assalamu Alaikum.'
They requested him to sit down, but he refused and
said: 'May I tell you about people whom Allah holds in
high esteem? These are those whom His fear has
driven to absolute silence, even though they are
neither helpless nor dumb. Rather they are possessors
of eloquence and have power to speak and sense to
understand. But constant glorification of Allah's name
has so over-powered their wits that their hearts are
overawed and their lips sealed. When they get estab-
lished in this state, they hasten towards righteousness.
Whither have you people deviated from this course?
After this admonition, I never saw an assembly of even
two persons in the Haram."

It is said that Hadhrat Ibne Abbas (Radhiyallaho anho)
used to weep so much with Allah's fear that the tears
streaming down his cheeks had left permanent marks on
them.

In this story, Hadhrat Abdullah bin Abbas (Radhiyal-
laho anho) has prescribed a very easy way to righteousness.
This is to meditate over the greatness of Allah. If this is
done, it becomes very easy- to perform all other acts of
righteousness with full sincerity. Is it so very difficult to
devote a few minutes, out of the twenty four hours of a day
at one's disposal, to this spiritual meditation?

8. The Prophet's (Sallallaho alaihe wasallam) passing
near the ruins of Thamud during Tabuk expedition:

The Tabuk expedition is one of the major campaigns of
the Prophet (Sallallaho alaihe wasallam), and the last one
in which he personally took part. When he received the
news that the Caesar (of Rome) had mustered a large force
to crush the power of Islam and was on his way (through
Syria) to invade Madinah, he decided to lead the Sahabah
to check him on his way. On Thursday the 5th of Rajab, 9
A.H., the devoted band marched out of Madinah. As the
weather was hot and the fighting was expected to be very
tough, the Prophet (Sallallaho alaihe wasallam) made an
open declaration that the Muslims should gather in
strength and prepare fully to face the forces of the Roman
Empire. He also exhorted them to contribute towards the
equipment of the expedition. It was on this occasion that
Hadhrat Abu Bakr (Radhiyallaho anho) contributed all his

Ch. II: Fear of Allah

45 S

belongings. When he was questioned by the Prophet (Sal-
lallaho alaihe wasallam) as to what he had left for his
family, he replied:

"I have left Allah and His Prophet (Sallallaho alaihe
wasallam) for them."

Hadhrat Umar (Radhiyallaho anho) contributed half of his
belongings and Hadhrat 'Usman (Radhiyallaho anho) pro-
vided for the equipment of one-third of the whole army.
Although everybody, contributed beyond his means, yet
the equipment fell far short of the requirements. Only one
camel was available for each group of ten persons, who
were to ride it in turn. This is why this campaign is known
as: "The campaign of hardship."

The journey was long and the weather hot and dry. The or-
chards were laden with ripe dates (the staple crop of Madi-
nah) and it was just the time for harvesting, when all of a
sudden the Sahabah were required to start on this cam-
paign. It was really an acid test of their Imaan. They visual-
ised the long and arduous journey, the scorching heat, the
formidable enemy opposed to them and, to top all, the
prospective loss of the year's crop, but they could not even
dream of evading the call to arms, and that solely on ac-
count of the deep-rooted fear of Allah in their hearts.
Except the women, children (who were excusable), those
who were ordered to stay behind by the Prophet (Sallallaho
alaihe wasallam) himself, and the munafiqin, nearly every-
body joined the expedition. Also among those left behind
were such persons as could neither arrange conveyance for
themselves, nor was the Prophet (Sallallaho alaihe wasal-
lam) able to provide them with any. It is about such people
that Allah says in his Book:

"They turned back with eyes flowing with tears in
sorrow that they could not find means to spend."

(IX: 92)

Of the true believers, those who stayed behind without any
excuse whatsoever were three in number. Their story
would be presently related. On their way to Syria when the
expedition reached the habitation of Thamud, the Prophet
(Sallallaho alaihe wasallam) covered his face with his shirt
and quickened the pace of his camel. He also instructed the

1 1

Stories of the Sahaabah

Ch. II: Fear of Allah

Sahabah to do the same, since that was the sc:ne of Tha-
mud's destruction. They were advised to pass there weep-
ing and fearing lest Allah should punish them as he had
punished the Thamud.

The dearest and the most beloved Prophet of Ali^h and
his privileged companions pass by the ruins of the pun-
ished people in fear and tears, lest they meet the same fate;
on the other hand today, if any place is struck with an
earthquake, it becomes a place of sightseeing for us and, if
we come across any ruins, our eyes remain dry and our
hearts unaffected. What a change of attitude!

9. Hadhrat Ka'ab's (Radhiyallaho anho) Failure to Join
the Tabuk Expedition:

Among the Munafiqin who did not join the Tabuk ex-
pedition, there were more than eighty persons from among
the Ansar and an equal number from amongst the nomadic
Arabs and a large number from the out-stations. Not only
did they stay behind themselves, but they induced others
to do so saying:

(AN M) >J' J 'j^'^

"Go not forth in the heat."
Allah's reply to this was:

"Say the fire of Hell is of more intense heat."

From amongst the f^thful, there were only three persons
who failed to rally to the Prophet's call. They were Mura-
rah bin Rabi, Hilal bin Umayyah and Ka'ab bin Malik (Rad-
hiyallaho anhum). Murarah had orchards of dates, laden
with fruit. He persliaded himself to lag behind with the
plea:

"I have taken part in all the campaigns so far. What
possible harm would befall the Muslims, if I miss this
one?"

He feared the loss of his entire crop in his absence, and this
prevented him from going out. But when he realised his
folly, he gave away iii charity the whole crop and garden,
too, that had caused him to tarry behind the Prophet (Sal-
lallaho alaihe wasallam). Hilal's case was different. Some

of his kinsfolk who had been away for a long time had just
returned to Madinah. It was for the sake of their company
that he did not join the expedition. He also had partici-
pated in all the campaigns previously and thought (like
Murarah) that it would not matter much if he missed just
that one campaign. When he came to know of the serious-
ness of his default, he made up his mind to sever all his
connections with those relatives who had been the cause of
that blunder. Ka'ab himself gives his account in detail,
which is quoted in all books of Hadith. He says:

"I had never been financially so well off as I was at the
time of Tabuk. I had two dromedaries of my own. I had
never possessed this number before. It was a habit with
the Prophet (Sallallaho alaihe wasallam) that he never
disclosed the destination of his expeditions, but he
would keep, enquiring about the conditions prevailing
elsewhere. But this time in view of the distance, the
hot season, and the strength of the enemy, he had de-
clared his destination, so that preparations could be
made thorough and complete. The number of the par-
ticipants was so large that it was difficult to note down
their names even, so much so, that absentees could
hardly be detected in the large host. The gardens of
Madinah were full of fruit. I intended every morning to
make preparation for the journey but, somehow or
other, the days passed by and I made no progress. I
was satisfied that I had all the necessary means at my
disposal and that I would be ready in no time if I once
did decide to do so. I was still in this state of indeci-
sion when I learnt that the Prophet (Sallallaho alaihe
wasallam) had left vvrith his companions. The idea still
lingered in my mind that I would take a day or two to
get ready and overtake the party. This procrastination
continued till the time for the Prophet's arrival in
Tabuk drew very near. I then tried to get ready but
again, somehow or other, I did not do so. Now, when I
came to look at the people left behind, I realised that
there was none in Madinah except those who had been
condemned as Munafiqin or had been specially
exempted from going for certain reasons. The Prophet
(Sallallaho alaihe wasallam) on reaching Tabuk in-
quired as well, 'How is it that I do not see Ka'ab?'
Somebody said, 'O, Prophet of Allah: His- pride in
wealth and ease has caused him to stay behind.' Ma'az

5x:

Stories of the Sahaabah

interrupted and said, No, this is wrong. As far as our
knowledge goes, he is a true Muslim.' The Prophet
(Sallallaho alaihe wasallam) however, kept quiet."

Ka'ab (Radhiyallaho anho) says:

"After a few days I heard the news of the Prophet's
return. I was struck with grief and remorse. Good ex-
cuses one after the other entered my mind, and I was
sure that I could escape the Prophet's wrath with one
of them for the time being, and later on I could pray for
forgiveness to Allah. I also sought advice of the wise
men of my family in the matter. But when I knew that
the Prophet (Sallallaho alaihe wasallam) had actually
arrived, I was convinced that nothing but the truth
would save me; so I decided to speak out the plain
truth. It was a habit with the Prophet (Sallallaho alaihe
wasallam) that whenever he returned from a journey
he would repair to the musjid, first of all, say two
rakaat 'TahiyyatuI musjid' and then stay there for a
while to meet visitors. Now also, as he sat in the
musjid, the Munafiqin came and placed before him on
solemn oaths, their excuses for failing to accompany
him on the campaign. He took them at their words,
leaving the rest to Allah. Just then I came and greeted
him with 'salaam'. He turned his face with a sardonic
smile. I besought him with the words: 'O, Prophet of
Allah! You turn your face from me. By Allah! I am
neither a Munafiq, nor have I the least doubt in my
faith.' He asked me to draw near and I did so. He then
said to me: 'What prevented you from going out? Had
you not purchased the dromedaries? I made a reply:
'O Prophet of Allah: If I were dealing with a worldly
man, I am sure I would escape his displeasure through
(seemingly) reasonable excuses, for Allah has endowed
me with the gift of the gab. But in your case I am sure
that if I appease you with a false statement, Allari
would be displeased with me. And, on the other hand,
I am sure that if I displease you by confessing the
simple truth, then Allah would very soon blow away
your displeasure. I, therefore, make bold to speak the
very truth. By Allah, I had no excuse at all. I had never
been so well to do as I was at that time.' The Prophet
(Sallallaho alaihe wasallam) remarked: 'He is speaking
the truth.' He then said to me: 'You go away, Allah will
decide about you. When I left the musjid, many a man

Ch. II: Fear of Allah 49 a

•g.
of my clan blamed me and admonished me thus; s
'Never before you had committed any wrong; if after IJ
making some good excuse for once, you had requested "^
the Prophet (Sallallaho alaihe wasallam) to pray for
your goodness, surely his prayer would have sufficed
you.' I inquired of them if there were any more people
like me. 'They informed me that there were two other
persons viz. Hilal bin Umayyah and Murarah bin Rabi,
who also had admitted their faults like me and re-
ceived the same reply from the Prophet (Sallallaho
alaihe wasallam). I knew that both of them were very
good Muslims and had participated in the campaign of
Badr. The Prophet (Sallallaho alaihe wasallam) issued
instructions that none was to speak with the three of
us.'

It is a common principle that displeasure is shown
where some attachment exists, and a reprimand is given
when there is hope for correction. A reprimand to an incor-
rigible person would be a futile effort.

Ka'ab (Radhiyallaho anho) continues:

"Under the instructions of the Prophet (Sallallaho
alaihe wasallam), the Sahabah completely boycotted
us. Nobody was prepared to mix with or even speak to
us. It seemed as if I was living in a strange land alto-
gether. My own birth-place looked like a foreign local-
ity and my bosom friends behaved like strangers. 'The
earth, vast as it is, was straighteined' (Al-Qur'an IX:
113) for me. The thing that worried me most was that,
if I died in this condition, the Prophet (Sallallaho
alaihe wasallam) would not lead my funeral prayer,
and if the Prophet (Sallallaho alaihe wasallam) died in
the meantime, I would be doomed for ever, with none
to talk to me and with none to pray at my funeral. The
other two companions of mine confined themselves to
their houses. I was the most daring of the three; I
would go to the market, and join the )amaat for Salaat,
but nobody would talk to me. I would approach the
Prophet (Sallallaho alaihe wasallam) and say 'Assa-
lamo alaikum' and would watch eagerly to see if his
lips moved in reply. After Fardh, I used to complete
the Saiaat by standing close to him, and I would look
at him from the corner of my eye to learn if he ever
cast a single glance at me. I noticed that when I was

50 Stories of the Sahaabah

engaged in Salaat he did glance at me, but when I was
out of it, he would avert his face from me."
Ka'ab (Radhiyallaho anho) continues:

"When "this complete social boycott became too hard
for me to bear, I, one day, climbed up the wall of Qata-
dah, my dear cousin, and greeted him with 'Assalamo-
alaikum'. He did not return my greetings. I said to him,
'For Allah's sake, do answer me one question. Do not
you know that I love Allah and His Prophet (Sallallaho
alaihe wasallam)?' He kept quiet. Again I repeated my
request, but again he would not speak. When I in-
quired for the third time, he simply said, 'Allah and
His Prophet (Sallallaho alaihe wasallam) know best.'
At this, tears welled out of my eyes and he left me
alone."

"Once, I was passing through a street of Madinah,
when I noticed a Coptic Christian, who had come from
Syria to sell his grain, inquiring about Kaab-bin-Malik.
When people pointed me out to him, he came and
made over a letter to me from the Christian King of
Ghassan. Thus it read: 'We have come to know that
your master has ill-treated you. Allah may not keep
you in abasement and in disgrace. You had better come
to us. We shall extend all help to you.' When I read
this letter, 1 uttered "Inna-Ullahi-wa-Inna-ilaihi-raaji-
oon" To Allah we belong and to Him is our return; and
said- 'So my state of affairs (had) reached such an ebb
that even the Kafirs were aspiring to draw me away
from Islam.' I coifld not imagine a calamity worse than
that. 1 went and threw the letter into an oven. There-
after I presented myself to the Prophet (Sallallaho
alaihe wasallam) and exclaimed: 'O, Prophet of Allah!
Your indifference towards me has lowered me to such
an extent that even the Kafirs are building up their
hopes over me."

When forty days had passed in this condition, a mess-
enger of the Prophet (Sallallaho alaihe wasallam)
brought me this mandate: 'Be separated from your
wife' I inquired, 'Am I to divorce her?' He replied: 'No,
only be separated.' A similar message was delivered to
my other two companions as well. I consequently said
to my wife: 'Go to your parents and wait till Allah de-

Ch. II.Fearof AJJah

cides my case.' Hilal's wife went to the Prophet (Sallal-
laho alaihe wasallam) and said; 'O, Prophet of Allah!
Hilal is an old man and there is nobody else to look
after him. If I go away from him, he will perish. If it is
not very serious, kindly permit me to keep attending to
him.' The Prophet (Sallallaho alaihe wasallam) replied;
'There is no harm, provided you don't indulge in coha-
bitation with each other.' She remarked! 'O, Prophet of
Allah: He has no urge for such a thing; since the day
his ordeal has started, he has been spending his entire
time in weeping."

Ka'ab (Radhiyallaho anho) says:

"It was suggested to me that I might also request the
Prophet (Sallallaho alaihe wasallam) for permission to
keep my wife with me for service, but I said; 'Hilal is
old, while I am young. I do not know what reply I shall
get and, as such, I have no courage to make the re-
quest.' Another ten days passed and now our ordeal
had lasted for a full fifty days. On the morning of the
fiftieth day, when I had said my 'Fajr' prayer and was
sitting on the roof of my house stricken with grief, and
the earth had 'straightened' for me and the life had
become dismal for me, I heard a crier's cry from over
the top of the mount Sula; 'Happy tidings to you, O,
Kaab.' The moment I heard this, I fell prostrate on the
ground and tears of joy rolled down my cheeks, as I
understood that the ordeal was now over. In fact, the
Prophet (Sallallaho alaihe wasallam) had announced
the Divine forgiveness for all three of us after the
Salaat that morning. At this, a person ran up the top of
the mountain and yelled out the cry that had reached
me. Thereafter, a rider came galloping to deliver the
same happy news to me. I gave away as a gift the
clothes, I was wearing, to the messenger of glad tid-
ings. I swear by Allah I had no other clothes in my pos-
session at that time. I dressed up by borrowing clothes
from some friend and went to the Prophet (Sallallaho
alaihe wasallam). As I entered the musjid, the people
in the audience of the Prophet (Sallallaho alaihe wasal-
lam) ran to congratulate me. Abu Talha (Radhiyallaho
anho) was the first to approach me. He shook my hand
with a warmth that I shall never forget. Thereafter I of-
fered my salutation to the Prophet (Sallallaho alaihe
wasallam). I found his face beaming and radiant like

•s.

iS
•c

52 Stories of the Sahaabah

the full moon. This was usual with him at times of ex-
treme joy. I said to him, 'O, Prophet of Allah! I propose
to give away in charity all that I possess as thanks for
the acceptance of my Taubah;' He said: 'This will be
too much for you. Keep a portion with you.' I agreed to
keep my share of the booty that fell in our hands in the
Khaiber campaign."

He says:

"It is the truth that brought me salvation, and as such I
am determined to speak nothing but the truth in
future."

The above story brings out the following salient
characteristics of the Muslims of that time: —

(1) The importance of striving in the path of Allah.
Even the persons who had hitherto faithfully par-
ticipated in every expedition, had to bear the
brunt of the Prophet's (Sallallaho alaihe wasallam)
anger when they failed to respond to Allah's call
even though for the first time in their lives.

(2) Their devotion and obedience to the Prophet (Sal-
lallaho alaihe wasallam). For full fifty days the
whole Muslim community, even their nearest and
dearest, would not speak to the three persons, in
obedience to the Prophet's (Sallallaho alaihe wa-
sallam) orders. The three persons themselves went
most steadfastly through the ordeal imposed on
them. '

(3) Their strong faith. Kaab was so much perturbed
when he received the letter from the Christian
King, exciting him against the Prophet (Sallallaho
alaihe wasallam). His words and his action at that
time are a testimony to the strong faith in his
heart.

Let us search our hearts and see how much devotion
we have in them for the observance of the duties we owe to
Islam. Leaving aside Zakaat and Hajj, which involve the
sacrifice of money, take the case of Salaat alone, which is
the most important pillar of Islam after Imaan. How many
of us are particular about it?

Ch. II: Fear of Allah

10. The Prophet's (Sallallaho alaihe wasallam) reprimand
on the Sahabah's Laughing:

Once, the Prophet (Sallallaho alaihe wasallam) came to
the musjid for Salaat, where he noticed some people laugh-
ing and giggling. He remarked:

"If you remembered your death, I would not see you
like this. Think of your death often. Not a single day
passes when the grave does not call out: 'I am a wilder-
ness', I am a place of dust, I am a place of worms'.
When a Mo'min is laid in the grave, it says; 'Welcome
to you. It is good of you to have come into me. Of all
the people walking on the earth, I liked you best. Now
that you have come into me, you will see how I enter-
tain you*. It then expands as far as the occupant can
see. A door from Paradise is opened for him in the
grave and,' through this door, he gets the fresh and fra-
grant air of Paradise. But when an evil man is laid in
the grave it says; 'No word of welcome for you. Your
coming into me is very bad for you. Of all the persons
walking on the earth, I disliked you most. Now that
you have been made over to me, you will see how I
treat you!' It then closes upon him so much that his
ribs of one side penetrate into the ribs of the other. As
many as seventy serpents are then set upon him, to
keep biting him till the Day of Resurrection. These ser-
pents are so venomous that if one of them happened to
spurt its venom upon the earth, not a single blade of
grass would ever grow."

After this, the Prophet (Sallallaho alaihe wasallam) said:

"The grave is either a garden of Paradise or a pit of
Hell."

Fear of Allah is the basic and essential qualification of
a Muslim. The Prophet (Sallallaho alaihe wasallam) ad-
vised the believers to remember death, off and on, and to
keep the fear of Allah ever present in their hearts.

1 1 . Hadhrat Hanzlah's (Radhiyallaho anho) Fear of Nifaq:

Hadhrat Hanzalah (Radhiyallaho anho) says:

"We were once with the Prophet (Sallallaho alaihe wa-
sallam) when he delivered a sermon. Our hearts

54 Stories of the Sahaabah

became tender, our eyes were flowing with tears, and
we realised where we stood. I left the Prophet and re-
turned home. I sat with my wife and children and
cracked jokes with my wife, and I felt that the effect of
the Prophet's sermon had completely vanished from
my heart. Suddenly, it occurred to me that I was not
what I had been, and I said to myself; 'O, Hanzalah!
You are a Munafiq'. I was striken with grief and I left
my house repeating these words in sorrow; 'Hanzlah
has turned Munafiq'. I saw Abu Bakr (Radhiyallaho
anho) coming towards me and I said to him; 'Hanzalah
has turned Munafiq.' He said; 'Subhanallah' What are
you saying? Hanzalah can never be a Munafiq'. I ex-
plained to him: 'When we are with the Prophet (Sallal-
laho alaihe wasallam) and listen to his discourses
about Paradise and Hell, we feel as if both are present
before our very eyes but when we return home and are
absorbed in our domestic and family affairs, we forget
all about the Hereafter. Abu Bakr (Radhiyallaho anho)
said: 'My case is exactly the same.' We both went to
the Prophet (Sallallaho alaihe wasallam) and I said; 'I
have turned Munafiq, O Prophet of Allah!' He inquired
about the matter, and I repeated what I had said to Abu
Bakr (Radhiyallaho anho). Thereupon the Prophet (Sal-
lallaho alaihe wasallam) remarked: 'By Him Who con-
trols my life, if you could keep up for all times the
fervour aroused in you when you are with me, angels
would greet you in your walks and in your beds. But,
O, Hanzlah! This is rare! This is rare!"

We have to attend to our personal and impersonal
worldly affairs, and therefore we cannot be contemplating
the Hereafter for all the twenty-four hours of the day.
According to what has been said by the Prophet (Sallallaho
alaihe wasallam), complete absorption in the Hereafter is
rare, and it should not be expected by all. It is only for the
angels to remain in the same state for ever. In case of men,
the state of their mind changes with circumstances and en-
vironments. But we can see from this story how anxious
the Sahabah were about the condition of their Imaan. Hanz-
lah (Radhiyallaho anho) suspects Nifaq in himself when he
feels that the condition of his mind at home is not the same
as it is when he is with the Prophet (Sallallaho alaihe wa-
sallam).

Ch. II: Fear of Allah

12. A Few Miscellaneous Stories about the Fear of Allah:

It is very difficult to cover all that is said in the Qur'an
and the Hadith about the importance of fear of Allah. It
may, however, be understood that fear of Allah is an essen-
tial step towards all spiritual advancement. The Prophet
(Sallallaho alaihe wasallam) said:

"Fear of Allah is the root of all wisdom".

Hadhrat Ibn 'Umar (Radhiyallaho anho) used to weep so
much with the fear of Allah that he lost his eyesight. He
said to somebody watching him:

"You wonder at my weeping. Even the sun weeps with
the fear of Allah."

On another occasion, he is reported to have said:

"Even the moon weeps with His fear."

The Prophet (Sallallaho alaihe wasallam) once passed by
one of the Sahabah who was reciting the Qur'an. When he
came to the verse:

(TV

^;i) OUJUlT hjj cJlSi^ TuLll ciiJi lili

"And when the heaven splitteth asunder and beco-
meth rosy like red hide", (LV:37)

the hair of his body stood on end, and he was nearly
choked, with excessive weeping. He would cry and say:

"Alas; what will happen to me on the day when even
the Heaven splitteth asunder. Woe is me!"

The Prophet (Sallallaho alai-he-wasallam) said to him:
"Your crying has made even the angels weep".

Once an Ansari sat and wept after Tahajjud, saying:
"I cry to Allah for protection from the fire of Hell".

The Prophet (Sallallaho alaihe wasallam) said to him:

"You have made the angels weep today".

Hadhrat Abdullah bin Rawahah (Radhiyallaho anho) was
once weeping. His wife also began to weep on seeing him
in this condition. He enquired of her:

"Why are you weeping?"

Stories of the Sahaabah

Ch. 11: Fear of Allah

She replied: "Whatever makes you weep makes me weep
too".

He said: "The idea that I have to cross the bridge of
Siraat across Hell makes me weep. I don't know
whether I shall be able to cross over or fall into Hell".

Zurarah bin Aufa was leading the Salaat in a musjid. When
he recited the verse:

(A c

<! jA\) ^ yji iiijj djui* , jjiiDi 'J ji' liu

"For when the Trumpet shall sound; Surely that day
will be a day of anguish"! (LXXIV: 8 & 9)

he fell down and expired. People carried his body to his
house.

Khulaid was saying his Salaat. During his Qiraat, when
he reached the verse:

9 i ^ . « it

(ov o,JL.Ji) oJJl iijij p~flJ JT

"Every soul will taste of death"

(111:185)

he began to repeat it again and again. He heard a voice from
a corner of the room saying:

"How often are you going to repeat this verse? Your
recitation has already caused the death of four Jinns".

It is reported about another Sheikh that (while reciting
the Qur'an) when he reached the verse:

"Then are they returned unto Allah, their Lord, the
Just, is not His the Command?" (VI:62)

he gave out a cry, shivered and breathed his last.

There are many stories of this type. Fudhail, a famous
Sheikh, says:

"Fear of Allah leads to everything that is good".

Shibli, another Sheikh of high position, says:

"Whenever I have felt Allah's fear in me, I have found
a fresh door of knowledge and wisdom opened for
me".

In a Hadith, it is said:

"Allah says; 'I do not impose two fears on my slave. If
he does not fear me in this world, I shall give him fear
in the next, and if he fears me in this world I shall save
him from all fears in the Hereafter".

The Prophet (Sallallaho alaihe wasallam) says:

"All things fear a person who fears Allah, while every-
thing is a source of fear to him who fears somebody
other than Allah."

Yahya bin Ma'az (Rahmatullah alaih) says:

"If a man fears Hell as much as he is afraid of poverty
then he may enter into Paradise."

Abu Sulaiman Daarani (Rahmatullah alaih) says:

"There is nothing but ruin for a heart that is devoid of
fear of Allah."

The Prophet (Sallallaho alaihe wasallam) says:

"The face that gets wet with the smallest drop of tear
from the fear of Allah is safe from entrance into the fire
of Hell."

He also said:

"When a Muslim shivers with the fear of Allah, his
sins fall away from him like the falling leaves of a
tree."

The dear Prophet (Sallallaho alaihe wasallam) has said:

"A person weeping with fear of Allah cannot go to Hell
until milk goes back into the teats (which is an im-
possibility)".

Hadhrat Uqbah bin Amir (Radhiyallaho anho) once in-
quired of the Prophet (Sallallaho alaihe wasallam).

"What is the way to salvation?"

He replied: "Hold your tongue, stay indoors and cry over
your sins."

Hadhrat A'ishah (Radhiyallaho anha) once inquired of
the Prophet (Sallallaho alaihe wasallam).

"Is there anybody among your followers who will go to
Paradise without reckoning?"

^•1

'5 «

Stories of the Sahaabah

Ch.U: Fear of Allah

"Yes," replied the Prophet, "the person who often cries
over his sins."

There is another Hadith, in which my dear Master,
Muhammad (Sallallaho alaihe wasallam) has said:

"No drop is more dear to Allah than two drops; a drop
of tear shed in the fear of Allah, and a drop of blood
shed in the path of Allah. ' '

It is said in a Hadith that seven persons would be
under the shade of the Arsh on the day of judgement. One
of them would be the person who remembered Allah when
all alone by himself, and tears flowed from his eyes with
awe of Allah and in repentence for his sins.

Hadhrat Abu Bakr (Radhiyallaho anho) says:

"One who can weep should do so, and one who cannot
should make the appearance of a weeping person."

It is reported of Muhammad bin Munkadir (Radhiyal-
laho anho) that, when he wept, he smeared his tears over
his face and beard saying:

"I have heard that the fire of Hell does not touch the
place touched by these tears."

Thabit Banani was suffering from a disease of the eyes.
His doctor said to him:

"Your eyes would be all right, provided you do not
weep in future."

He replied: "What is the good of an eye if it cannot shed
tears."

Yazid bin Maisarah (Rahmatullah alaih) says:

'There can be seven reasons for weeping viz., extreme
joy, insanity, extreme pain, horror, artifice, intoxica-
tion and fear of Allah. A single tear shed in the fear of
Allah is sufficient to quench oceans of fire (of Hell)."

Hadhrat Ka'ab Ahbar (Radhiyallaho anho) says:

"By Him who holds my life in His (hands), I love to
weep for fear of Allah, with tears flowing down my
cheeks, rather than spend a mountain of gold in
charity"

There are numerous other sayings of the Saints and
other pious people, indicating that weeping because of the
fear of Allah, and over one's sins, is very effective and ben-
eficial in attaining spiritual elevation. We should not, how-
ever, lose hope in Allah. His Mercy is all-embracing.
Hadhrat 'Umar (Radhiyallaho anho] says:

"If it be announced on the Day of Judgement that all
except one individual shall go to Hell, my expectation
of the Mercy of Allah would make me hope that I may
be that chosen one. Again, if it be announced on that
day that all except one individual shall go to Paradise,
then my sins would make me fear that I may be that
condemned one."

It is therefore necessary that we should combine fear and
hope together in our hearts. Especially when the time of
death is appro'aching, we should have more hope than fear.
The Prophet (Sallallaho alaihe wasallam) says:

"None of you should die, except with a strong hope i
the Mercy of Allah."

When Imaam Ahmad bin Hanbal (Radhiyallaho anho) ap-
proached his end, he sent for his son and asked him to read
to him the Ahaadith that induce hope in Allah and His
Mercy.

CHAPTER III

ABSTINENCE AND SELF-DENIAL OF THE SAHABAH

There is such a wealth of Ahadith about this aspect of
the Prophet's hfe that it is really difficult to chose a few ex-
amples. He said:

"Abstinence is an asset of a Mo'min."

1. The Prophet's (Sallallaho aiaihe wasallam) Dislike
for gold:

The Prophet (Sallallaho aiaihe wasallam) said:

"My Lord offered to turn the mounts of Mecca into
gold for me. But my supplication to Him was; 'O,
Allah! I like to eat one day and feel hungry the next, so
that I may cry before Thee and remember Thee when I
am hungry; and be grateful to Thee and glorify Thee
when my hunger is gone!"

Thus said our Prophet (Sallallaho aiaihe wasallam).
We profess to follow him and are proud of being in the fold
of his Ummat. Isn't it incumbent upon us to follow him in
practice also?

2. The Prophet's (Sallallaho aiaihe wasallam) Life of
Abstinence:

Once, the Prophet (Sallallaho aiaihe wasallam) de-
cided to stay away from his wives for one month, as he was
displeased with them on some account. He lived for that
one month in a separate room in the upper storey. A
rumour that the Prophet (Sallallaho aiaihe wasallam) had
divorced his wives got afloat among the Sahabah. When 'U
mar heard of this, he came running to the musjid and
found the Sahabah sitting in groups, struck with grief over
the Prophet's suffering. He went to his daughter Hafsah
(Radhiyallaho anha), who was a wife of the Prophet, and
found her weeping in her room. He said to her:

"Why are you weeping now? Have I not been warning
you all these .times to refrain from any act likely to
cause the Prophet's displeasure?"

Ch. Ill: Abstinence and Self-Denial of the Sahaabah 61 S

He returned to the musjid and found some of the Sahabah
sitting near the pulpit and weeping. He sat there for some
time, but could not sit for long due to his excessive grief.
He went towards the room where the Prophet (Sallallaho
aiaihe wasallam) was staying. He found Rabah (Radhiyal-
laho anho), a sfave, sitting on the steps. He asked him to go
and inquire of the Prophet (Sallallaho aiaihe wasallam) if
he could allow 'Umar (Radhiyallaho anho) to see him.
Rabah went inside and came back to inform him that the
Prophet (Sallallaho aiaihe wasallam) held his peace and
said nothing. 'Umar (Radhiyallaho anho) returned to the
musjid and sat near the pulpit. Again the anguish eating
his heart would not allow him any rest, and he requested
Rabah to convey his request to the Prophet a second time.
The Prophet (Sallallaho aiaihe wasallam) did not make any
answer this time too. After tarrying near the pulpit for
some time more, 'Umar (Radhiyallaho anho) craved per-
mission to see the Prophet (Sallallaho aiaihe wasallam) for
the third time. This time, his request was acceded to. When
he was ushered in, he saw the Prophet (Sallallaho aiaihe
wasallam) lying on a date leaf matting. The crossed pattern
of the matting could easily be seen imprinted on his hand-
some body. He had a leather bag filled with the bark of the
datepalm as his pillow.

Hadhrat 'Umar (Radhiyallaho anho) says:

"I greeted him with Assalamo alaikum and inquired:
'Have you divorced your wives, O, Prophet of Allah?"
He answered in the negative. Much relieved, then I
made bold to remark, a bit amusingly; 'O, Prophet of
Allah! we the Qureysh have always been having the
upper hand over our women, but in case of the Ansar
of Madinah, it is the women who have the upper hand.
Our women have also got influenced by the women
over here'. I said a few more similar things which
made him smile. I noticed that the contents of his
room consisted of only three pieces of tanned skin and
a handful of barley lying in a corner. I looked about,
but I failed to find anything else. I began to weep. He
said; 'Why are you weeping?' I replied: 'O, Prophet of
Allah! why should I not weep? I can see the mat's pat-
tern imprinted on your body, and I am also beholding
all that you have got in this room. O, Prophet of Allah!
Pray that Allah may grant ample provisions for us. The
Persians and the Romans who have no true faith and

C/5

62 Stories of the Sahaabah

who worship not Allah but their kings-Caesar and
Chosroes- presently live in gardens with streams run-
ning in their midst, but the chosen Prophet and the ac-
cepted slave of Allah does live in such a dire poverty!'
The Prophet (Sallallaho alaihe wasallam) was resting
against his pillow, but when he heard me talk like this,
he sat up and said; 'O, 'Umar! are you still in doubt
about this matter? Ease and comfort in the Hereafter
are much better than ease and comfort in this world.
The unbelievers are enjoying their share of the good
things in this very world, whereas we have all such
things in store for us in the next. I implored him: 'O,
Prophet of Allah! Ask forgiveness for me. I was really
in the wrong"

Look at the household effects of the sovereign in this
world and in the hereafter, and the beloved Prophet of
Allah. See how he rebukes 'Umar when he asks him to pray
for some relief and comfort.

Somebody inquired of A'ishah (Radhiyallaho anha)
about the bedding of the Prophet (Sallallaho alaihe wasal-
lam) in her house. She said:

"It consisted of a skin filled with the bark of date-
palm."

The same question was put to Hafsah (Radhiyallaho anha);
she said:

"It consisted of a piece of canvas, which I spread
doublefolded under him. Once I laid it fourfold in an
effort to make it more comfortable. The next morning
he asked me: 'What did you spread under me last
night?' I replied:' 'The same canvas, but I had four-
folded it instead of the customary double fold.' He
said: 'Keep it as it was before. The additional softness
stands in the way of getting up for Tahajjud.'"

Now let us look around and survey the furniture of our
bedrooms. We, who live in so much comfort, never hesitate
to complain of hard times, instead of being grateful and
more obedient to Allah for his bounties.

3. Hadhrat Abu Hurairah (Radhiyallaho anho) in a State
of Hunger

Once, Hadhrat Abu Hurairah (Radhiyallaho anho) after
wiping his nose with piece of fine linen remarked to him-
self:

Ch. HI: Abstinence and Self-Denial of the Sahaabah 63 J,

"Look at Abu Hurairah (Radhiyallaho anho)! He cleans
his nose with fine linen, today. I remember the time
when he used to lie down between the pulpit and the
Prophet's house. People took him to be suffering from
epilepsy and put their feet on his neck. But there was
no other malady with him, other than spasms of
hunger."

Hadhrat Abu Hurairah (Radhiyallaho anho) had to
remain hungry for days together. At times, he was over-
powered with hunger so much that he fell unconscious,
and people mistook this as attacks of epilepsy. It seems that
in those days they treated epilepsy by placing a foot on thp
neck of the patient. Hadhrat Abu Hurairah (Radhiyallaho
anho) is one of those people who suffered from extremes of
want and poverty in the early days of Islam. He however,
saw better days in later years when Muslim conquests fol-
lowed in succession. He was very pious, and loved very
much to say the Nafl Salaat. He had with him a bag full of
date-stones. He used these stones for his Zikr. When the
bag was exhausted, his maid filled it again with date-
stones. Somebody was always busy in Salaat in his house
during the night; his wife and his servant taking turns with
him in the prayers.

4. Hadhrat Abu Bakr's (Radhiyallaho anho) Daily Al-
lowance from the Bait-ul Mai

Hadhrat Abu Bakr (Radhiyallaho anho) was a cloth
merchant and lived by that trade. On the death of the
Prophet (Sallallaho alaihe wasallam), people selected him
as the Khalifah. Next day with some cloth slung on his
arms, he was proceeding to the market as usual when
'Umar (Radhiyallaho anho) met him in the way.

'Umar: "Where are you going to, Abu Bakr?"

Abu Bakr: "To the market".

'Umar: "If you get busy with your trade, who will

carry out the duties of the caliphate?"

Abu Bakr: "How am I to feed my family then?"

'Umar: "Let's go to Abu 'Ubaidah (In charge of'Bait-ul-

Mal), who will fix some daily allowance for
you from the Bait-ul-Mal."

They both went to Abu 'Ubaidah (Radhiyallaho anho).

Stories of the Sahaabah

He fixed for Abu Bakr an allowance equal to that usually
paid to an average Muhajir.

Once Abu Bakr's (Radhiyallaho anho) wife said to him:

"I would like to have a sweet dish."

Abu Bakr: "I have no money to arrange for the dish."

His wife: "If you permit, I shall try to save something
daily from our allowance, which will some day
make enough to enable us to prepare the sweet
dish."

He agreed. A little money was saved in many days. When
his wife brought him the money to make purchases for the
sweet dish, he said:

"It seems that we have received so much over and
above our needs."

He deposited the saving in the Bait-ul-Mal and for the
future got his allowance cut down by the amount saved by
his wife.

Hadhrat A'ishah (Radhiyallaho anha) narrates:

"When Abu Bakr (Radhiyallaho anho) was selected as
Khalifah, he said to the people: 'You well know that I
live bv trade, and my income therefrom is sufficient to
meet my expenses. Now I have to devote my full time
to the affairs of the state and therefore my family al-
lowance shall be paid from the 'Bait-ul-Mal.'"

Hadhrat A'ishah (Radhiyallaho anha) says:

"At the time of his death, Abu Bakr (Radhiyallaho
anho) directed ipe to hand over to his successor all that
was issued to him from the Bait-ul-Mal for his house-
hold needs.

It is said that Hadhrat Abu Bakr (Radhiyallaho anho)
left no cash after him. Anas (Radhiyallaho anho) says:

"Abu Bakr (Radhiyallaho anho) left a milch she-camel,
a bowl and a servant."

According to some other narrators, he left a bedding also.

When all these were made over to 'Umar (Radhiyallaho

anho), his successor, he remarked:

"May Allah be merciful to Abu Bakr! He has set a pre-
cedent for his successors which is very hard to
follow."

Ch. Ill: Abstinence and SeJ/-DeniaJ of the Sahaabah 65

5. Hadhrat 'Umar's (Radhiyallaho anho) Daily Allowance:

Hadhrat 'Umar (Radhiyallaho anho) also lived by
trade. When he was made Khalifah after Hadhrat Abu Bakr
(Radhiyallaho anho), he assembled the people and said to
them:

"I earned my living through trade. As you people have
engaged me as Khalifah, I cannot attend to my busi-
ness. Now, what about my living?"

Different amounts of daily allowance from the Bait-ul-Mal
were suggested by different people. Hadhrat Ali (Radhiyal-
laho anho) did not speak. 'Umar inquired of him:

"Oh Ali! what is your suggestion?"
He replied:

"I suggest that you should take such amount as may be
on average be sufficient for your family."

Hadhrat Umar (Radhiyallaho anho) accepted his suggestion
and a moderate amount was fixed as his daily allowance.

Later on, some people including Hadhrat Ali, Hadhrat
Usman, Hadhrat Zubair and Hadhrat Talhah (Radhiyallaho
anhum) once proposed that Hadhrat Umar's (Radhivallaho
anho) allowance might be increased, as it was hardly suffi-
cient for him, but nobody dared to suggest that to Hadhrat
Umar (Radhiyallaho anho). People approached Ummul-
momineen Hadhrat Hafsah (radhivallaho anha), his daugh-
ter, and requested her to ascertain 'Umar's (Radhivallaho
anho) reaction to the suggestion without mentioning their
names to him. When Hadhrat Hafsah (Radhiyallaho anha)
talked about it to Hadhrat Umar (Radhiyallaho anho), he
became angry and said:

"Who are the persons making this suggestion?"
Hadhrat Hafsah (Radhiyallaho anha):

"Let me first know your opinion."
Hadhrat 'Umar (Radhiyallaho anho):

"If I knew them, I would smite them on their faces

Hafsah! just tell me what was the Prophet's best dress

in your house?"

Hadhrat Hafsah (Radhiyallaho anha):

"It was a pair of reddish brown clothes, which the
Prophet (Sallallaho alaihe wasallam) wore on Friday or
while receiving some envoy."

1 «

Stories of the Sahaabah

Ch. Ill: Abstinence and SeJ/-DeniaJ of the Sahaahah 67 g

Hadhrat 'Umar (Radhiyallaho anho):

"What was the best of food that the Prophet (Sallallaho
alaihe wasallam) ever took at your house?"

Hadhrat Hafsah (Radhiyallaho anha):

"Simple barley bread was the only food we used to
take. One day I anointed a piece of bread with the sedi-
ments from an empty butter tin, and he ate it with
relish and offered it to others as well."

Hadhrat ' Umar (Radhiyallaho anho) :

What was the best bedding that the Prophet ever used
in your house?"

Hadhrat Hafsah (Radhiyallaho anha):

"It was a piece of thick cloth. In the summer it was
spread in four layers, and in the winter in two, half he
spread underneath and with the other half he covered
himself."

Hadhrat 'Umar (Radhiyallaho anho):

"Hafsah! Go and tell these people that the Prophet
(Sallallaho alaihe wasallam) has set a standard by his
personal example. I must follow him. My example and
that of my other two companions viz., the Prophet
(Sallallaho alaihe wasallam) and Abu Bakr (Radhiyal-
laho anho) is like that of three men travelling on the
same road. The first man started with a provision and
reached the goal. The second followed the first and
joined him. Now the third is on his way. If he follows
their way, he will also join them, otherwise he can
never reach them/"

Such is the life of the person who was a dread for the
monarchs of the world. What a simple life he lived! Once
he was reciting the Khutbah when it was noticed that his
lower cloth had as many as twelve patches, including one
of leather. Once he came late for his Jumu'ah prayer and
told the congregation:

"Excuse me, people! I got late because I was washing
my clothes and had no other clothes to put on."
Once he was having his meal when 'Utbah bin Abi
Farqad (Radhiyallaho anho) asked permission to see him.

He allowed him in and invited him to share the food with
him. 'Utbah (Radhiyallaho anho) started eating, but the
bread was so coarse that he could not swallow it. He said:

"Why don't you use fine flour for vour bread,
'Umar?"

He said: "Can every Muslim afford fine flour for his
bread?"

'Utbah replied, "No. Everybody cannot afford it."

He remarked, "Alas! You wish to fulfill all my pleasures
while I am in this world."

There are thousands of such stories about the illus-
trious Sahabah. Everybody should not try to imitate them,
for we lack the physical strength of those people; and that
is why the Sufi Sheikhs of our time do not recommend
such exercise, which tax the body too much, as the people
are already low in physical strength. We should however
keep the life of the Sahabah as an ideal before us, so that
we may at least give up some of our luxuries and lead a
simpler life (judged by modern standards). With the Saha-
bah's lives as an ideal, we can at least feel ashamed when
vieing with one another in running after the luxuries of this
world.

6. Bilal's (Radhiyallaho anho) story about the Prophet:

Someone inquired of Bilal (Radhiyallaho anho) how
the Prophet (Sallallaho alaihe wasallam) met his expenses.
He replied:

"He never kept back anything for future use. I arranged
money for him. Whenever a needy person, whether
hungry or naked, came to him, he would make him
over to me and I would then arrange for his needs by
borrowing money from somebody. This is what usually
happened. Once a Mushrik came to me and said: 'Look
here! I have a lot of money to spare. Don't borrow
money from anybody else. Whenever you need it.
come straight to me.' I exclaimed: 'This is indeed fine.'
I began to borrow money from him to meet the needs
of the Prophet (Sallallaho alaihe wasallam). One day,
after I had taken my Wudhu and was about to call
Azaan, the same Mushrik accompanied by some
people came and shouted, 'O, Negro!" When I attended
to him, he began to abuse me, using filthy language
and said: 'How manv davs are left of this month? 'I

tsx:

68 Stories of the Sahaabah

said: 'It is about to finish. 'He said most insolently:
'Look here! there are only four days left of this month.
If you fail to clear up your debts by the end of the
month, I shall take you as my slave for my money and
then you will be grazing sheep as you have been doing
before.' After saying this he went away. I remained
melancholy and full of grief throughout the day. After
Isha when the Prophet (Sallallaho alaihe wasallam)
was alone, I went and narrated the story to him,
saying: 'O, Prophet of Allah! you have nothing with
you. nor can I arrange any money from somewhere so
quickly. I am afraid the Mushrik will disgrace me. I
therefore intend to keep away for such time as you get
sufficient money to clear the debts.' I went home, took
my sword, shield, and shoes, and waited for the morn-
ing to make for some other place. )ust before dawn,
somebody came to me and said. 'Hurry up. The
Prophet (Sallallaho alaihe wasallam) wants you.' I hur-
ried to the musjid and found four loaded camels sitting
near the Prophet. He said: 'Good news, Bilal. Allah has
made arrangements for clearing your debts. Take these
camels with their load. The Chief of Fidak has sent
them as a gift to me.' I thanked Allah and took the
camels and cleared up all the debts. In the meantime,
the Propl^et {Sallallaho alaihe wasallam) kept sitting in
the musjid. When I returned, I said: 'Alhamdulillah.'
All the debts are now clear, O, Prophet of Allah' He in-
quired: 'Is there anything left from the gift?" I said,
"Yes, something is still left." He said. "Go and spend
that as well. I shall not go home until the whole lot is
spent.' The Prophet kept sitting in the musjid all day
long. After Isha he inquired again if everything had
been spent.,! said: Something is still left unspent. A
few of the poor have not turned up so far." He slept in
the musjid that night. Next day after Isha'a he again
called me to him and said: 'Bilal! Is everything fin-
ished now?" I said: 'Yes, Allah has blessed you with
peace. Everything is now spent and gone." The Prophet
(Sallallaho alaihe wasallam) began to hymn the Glory
of Allah over this news, for he did not like death to
overtake him while any of the riches were in his pos-
session. He then went home and met his family."

It is common with pious people that they do not like to
keep any wealth with them. How could the Prophet (Sallal-

Ch. HI: Abstinence and Self -Denial of the Sahaabah 69

laho alaihe wasallam), being the fountain-head of all piety,
like to keep anything in his possession? It is said of Mau-
lana Abdur Rahim (May Allah have mercy on him), a Saint
of our time, that all that he received as gifts from the
people was immediately spent by him and he did not keep
anything for himself. A few days before his death, he gave
over all his clothes to one of his attendants and said:

"If I need to wear any clothes in my life, I shall borrow
them from you."

And I also know about my late father, who whenever had
any money left after Maghrib, would give it to someone of
his creditors (he was several thousand rupees in debt) and
would say 'I would not like to keep this source of trouble
with me for the night.'

7. Another Story of Hadhrat Abu Hurairah's (Radhiyal-
laho anho) Hunger:

Hadhrat Abu Hurairah (Radhiyallaho anho) says:

"I wish you had seen some of us living on a starvation
diet for several days, successively, so much so that we
could not even stand erect. On account of spasms of
hunger, I would lie on my belly and press my stomach
against the ground or keep a stone tied to my abdomen.
Once, I intentionally sat in wait for some notable
people to pass that way. As Hadhrat Abu Bakr (Radhi-
yallaho anho) came along, I joined in conversation
with him, intending to continue the talk till we reach
his home, where I expected him to invite me to share
his meals, as was his wont. But his answer was brief,
and my plan did not work. The same thing happened
with Hadhrat Umar, (Radhiyallaho anho) when he
chanced that way. The Prophet (Sallallaho alaihe wa-
sallam) himself was the next to come. A smile spread
on his face when he saw me, for he at once divined
why I was sitting there. 'Come with me, Abu Hurairah',
he said, and I accompanied him to his house. He took
me in, where a bowl of milk was brought before him.
He asked, 'Who brought this milk?" and was told that
somebody had sent it as a present. He bade me to go
and invite all the Suffah friends. The Suffah people
were treated as everyone's guests by all the Muslims.
They were such persons who had neither hearth nor
home of their own, nor anv other means of Hvelihood.

70 Stories of the Sahaabah

Their number varied with time. But at this particular
juncture, they mustered seventy in ail. The Prophet
(Sallallaho alaihe wasallam) would send them in
groups of two or four each to the well-to-do Sahabah as
guests. He himself would pass on to them all that came
to him as 'Sadaqah', and would share the gifts too with
them."

Hadhrat Abu Hurairah (Radhiyallaho anho) says:

"When the Prophet (Sallallaho alaihe wasallam) asked
me to invite all these persons, I naturally had some
misgivings, for the milk was so little that it could
hardly suffice a single person. Also, I was aware that
the Prophet (Sallallaho alaihe wasallam) would ask
myself to serve the milk to the others first, and a server
is always the last and, more often than not, gets the
least of the lot. Anyway, out I went, and fetched them
all. The Prophet (Sallallaho alaihe wasallam) said to
me: Hadhrat 'Abu Hurairah (Radhiyallaho anho), do
serve the milk to them.' I took the bowl to each person
in turn, and he drank the contents to his heart's desire,
and returned the same to me, till all of them were
served. The Prophet (Sallallaho alaihe wasallam) then
held thet goblet in his own hand, smiled at me, and re-
marked, 'Only two of us are left now!' 'Quite so', I re-
plied. 'Then take it,' he said. I needed no second
bidding, and took enough. He exhorted me to have
more, and I had my fill; till I declared that I had no
room for any more. He then took hold of the bowl, and
drained the still remaining milk."

8. The Prophet's (Sallallaho alaihe wasallam) opinion
about two persons:

Some people were sitting with the Prophet (Sallallaho
alaihe wasallam) when a person passed that way. The
Prophet (Sallallaho alaihe wasallam) asked of the company:

"What do you think of this person?"

They replied:

"O, Prophet of Allah! He is the scion of a good family.
By Allan, he is such that if he seeks in marriage the
hand of a woman of the most illustrious family, he
would not be rejected. If he recommends anybody, his
recommendation would be readily accepted."

Ch. Ill: Abstinence and Self-DeniaJ of the Sahaabah 71 5

Thereupon the Prophet (Sallallaho alaihe wasallam) held
his peace. A little later, another person happened to pass
that way, and the Prophet (Sallallaho alaihe wasallam) put
the same question to his companions about that person
also. They replied:

"O, Prophet of Allah! He is a very poor Muslim. If he is
betrothed somewhere, chances are that he will not get
married. If he happens to recommend anybody, his
recommendation is not likely to be accepted. If he
talks, few would listen to him."

Thereupon the Prophet (Sallallaho alaihe wasallam) re-
marked:

"This latter person is better than a whole lot of such
persons as the former."

Belonging to a good family carries absolutely no
weight with Allah. A poor Muslim, who is of little esteem
and who commands but little respect in this world, is far
nearer to Allah than hundreds of the so-called noblemen
who, though respected and attended upon by the wordly
people, are far from the path of Allah. It is said in Hadith:

"It will be the end of this world when there remains
not a single soul to hymn the name of Allah. It is by
the holy name of Allah that the system of this universe
is running."

9. Privations go with love for the Prophet (Sallallaho
alaihe wasallam)

A person came to the Prophet (Sallallaho alaihe wasal-
lam) and said:

"O Prophet of Allah! I love you so much."
The Prophet (Sallallaho alaihe wasallam):

"Think well before you say this."

The person:

"I have already given thought. I love you very much,
O, Prophet of Allah."

The Prophet (Sallallaho alaihe wasallam): "Think once
again before you declare such a thing."

Stories of the Sahaabah

Ch. Ill: Abstinence and Self-Denial of the Sahaabah 73 ^

The person:

"I still love you very much, O, Prophet of Allah."

The Prophet (Sallallaho alaihe wasallam):

"Well, if you are sincere in what you say, then be pre-
pared to face privation and want coming to you from
all directions, for it pursues all those who love me, as
swiftly as water running down-stream."

That is why we find the Sahabah living mostly a life of
poverty. Similarly the eminent Muhaddithin, Sufi's and
theologians lived hand to mouth throughout their life.

10. The Al-Ambar Expedition:

The Prophet (Sallallaho alaihe wasallam) despatched
towards the sea-shore an expedition of three hundred men,
unde^ the command of Hadhrat Abu Ubaidah (Radhiyal-
laho aniho) in 8 A.H. He gave them a bag full of dates for
their rations. They had been hardly out for fifteen days
when they ran short of rations. In order to provide the con-
tingent with food, Hadhrat Qais (Radhiyallaho anho) began
buying three camels daily from his own men, to feed the
Mujahideen, with a promise to pay on return to Madinah.
The Amir seeing that the slaughter of camels would de-
prive the party of their only means of transport, prohibited
him to do so. He collected the dates that had been left with
each person and stored them in a bag. He would issue one
date to each man as his daily ration. When Hadhrat Jabir
(Radhiyallaho anho) later on narrated this story to the
people, one of his audifence inquired:

"How did you manage to live upon one date only for
the whole day?"

He replied:

"We longed even for that one date, when the whole
stock was exhausted. We were on the verge of starva-
tion. We moistened the dry tree-leaves with water and
ate them."

When they reached this stage, Allah had mercy on them,
for He always brings ease after every hardship, provided it
is endured patiently. A big fish known as "Ambar" was
thrown out of the sea for them. The fish was so big that
they lived on it for eighteen days altogether. They also

filled their satchels with the remaining portion, which
lasted them right up to Madinah. When the episode was
narrated to the Prophet (Sallallaho alaihe wasallam), he
said:

"The fish was a provision arranged for you by Allah."

Difficulties and hardships are not uncommon in this
world to the people of Allah; these are bound to come. The
Prophet (Sallallaho alaihe wasallam) says:

"The worst trials in this world are reserved for the
Prophets, then for those who are next to them, and
then for those who are best of the rest."

The trial of a person is proportionate to his position near
Allah, and He bestows solace and comfort by His Grace and
Mercy after each trial. Look how much our ancestors in
Islam have suffered in the path of Allah. They had to live
on leaves of trees, starve and shed their blood in the service
of the true faith, which we now fail to preserve.

CHAPTER IV

PIETY AND SCRUPULOUSNESS

The habits and traits of character of the Sahabah, as a
whole, are worth following, as they were the people
specially chosen and selected by Allah to be the compan-
ions of His beloved Prophet (Sallallaho alaihe wasallam).
The Prophet (Sallallaho alaihe wasallam) says:

"I have been sent in the best period of human history."

The time of the Prophet (Sallallaho alaihe wasallam) was
itself a blessed period, and the people favoured with his
company were really the cream of that age.

1. The Prophet (Sallallaho alaihe wasallam) accepts a
woman's invitation:

The Prophet (Sallallaho alaihe wasallam) was once re-
turning from a funeral, when a woman invited him to par-
take of some food at her house. He went in with some of
his Sahabah. When the food was served, it was noticed that
the Prophet (Sallallaho alaihe wasallam) was trying to
chew a morsel, but it would simply not go down his throat.
He said:

"It seems that the animal has been slaughtered without
the permission of its owner."

The woman said:

"O, Prophet of Allah! I had asked a man to purchase a
goat for me from the market, but he could not obtain
one. My neighbour also had recently purchased a goat.
So I .sent the man thither with some money to buy the
same from him: My neighbour was out and his wife
made over the goat to my man."

The Prophet (Sallallaho alaihe wasallam) directed her to go
and serve the meat to the captives.

It has been noted of pious and saintly Muslims that
food obtained from doubtful sources would simply not go
down their throats. So this is not such a surprising thing in

Ch. IV: Piety and Scrupulousness

the case of the Prophet (Sallallaho alaihe wasallam), who is
the fountain-head of all piety.

2. The Prophet's (Sallallaho alaihe wasallam) Sleepless
Night:

Once the Prophet (Sallallaho alaihe wasallam) spent a
sleepless night. He would turn from side to side and could
not sleep. His wife asked him:

"O, Prophet of Allah! Why can you not sleep?"
He responded:

"A date was lying about. I took it up and ate it, lest it
should be wasted. Now I am troubled lest it might be
fromSadaqah."

Most probably the date belonged to the Prophet him-
self, but because people sent him their 'Sadaqah' as well
(for distribution), he could not sleep with the apprehension
that it might be of Sadaqah. This is the last word in
scruples from the master himself, that he could not sleep
because of a suspicion in his mind. How would it go with
those who claim themselves to be the slaves of that very
master but indulge in usury, corruption, theft, plunder and
every other type of 'haraam' business without the least
scruple.

3. Hadhrat Abu Bakr (Radhiyailaho anho) and a sooth-
sayer's food:

Hadhrat Abu Bakr (Radhiyailaho anho) had a slave
who used to give him a portion of his daily income as the
master's share. Once he brought him some food, and Hadh-
rat Abu Bakr (Radhiyailaho anho) took a morsel out of it.
Then the slave remarked:

"You always enquire about the source of what I bring
to you, but today you have not done so."

He replied:

"I was feeling so hungry that I failed to do that. Tell
me now, how did you come by this food?"

The slave said:

"Before I embraced Islam, I practised sooth-saying.
During those days I came across some people for

76 Stories of the Sahaabah

whom I practised some of my charms. They promised
to pay me for that later on. I happened to pass by those
people today, while they were engaged in a marriage
ceremony, and they gave me this food."

Hadhrat Abu Bakr (Radhiyallaho anho) exclaimed:

'Ah! you would have surely killed me?"

Then he tried to vomit the morsel he had swallowed, but
could not do so, as his stomach had been quite empty.
Somebody suggested to him to take water to his fill and
then try to vomit. He sent for a goblet of water and kept
on taking water and forcing it out, till the morsel was vomit-
ted out. Somebody remarked:

"May Allah have mercy on you! You put yourself to
such trouble for one single morsel."

To this he made reply:

"I would have thrust it out even if I had to lose my life.
I have heard the Prophet (Sallallaho alaihe wasallam)
saying. 'The flesh nourished by haraam food, is des-
tined for the fire of Hell.' I, therefore, made haste to
vomit this morsel, lest any portion of my body should
receive nourishment from it."

Many stories of this nature have been reported about
Hadhrat Abu Bakr (Radhiyallaho anho). As he was very
scrupulous and would not taste anything but that about
which he was perfectly sure, even the slightest doubt about
its being 'halal' would make him vomit what he had taken.

4. Hadhrat Umar (Radhiyallaho anho) vomits out milk
of Sadaqah:

A person once brought some milk for Hadhrat Umar
(Radhiyallaho anho). When he took it, he noted its queer
taste, and asked the person as to how he had come in pos-
session of the milk. He replied:

"The camels given in Sadaqah were grazing in the
desert, and the attendants gave me this milk out of
what they got from them."

Upon this, Hadhrat Umar (Radhiyallaho anho) put his hand
in his throat and vomited all that he had taken.

These God-fearing people not only totally abstained
from 'haraam' food, but were most anxious to avoid anv

Ch. IV: Piety and Scrupulousness

doubtful morsel finding its way inside them. They could
not dare taking anything that was 'haraam', which is so
usual these days.

5. Hadhrat Abu Bakr (Radhiyallaho anho) gives his
garden to Bait-ul-Maal:

Ibn-Seereen writes:

"When Hadhrat Abu Bakr (Radhiyallaho anho) was
about to die, he said to his daughter, Hadhrat Aishah
(Radhiyallaho anha), 'I did not like to take anything
from the Bait-ul-Maal, but Hadhrat Umar (Radhiyallaho
anho) insisted on it, to relieve me of my occupation,
and to enable me to devote my full time to the duties
of the 'Khilafat; and I was left no choice. Now make
over that garden of mine to my successor, in lieu of
what I have received from the Bait-ul-maal'.

When Hadhrat Abu Bakr (Radhiyallaho anho) died, Aishah
(Radhiyallaho anha) asked Hadhrat Umar (Radhiyallaho
anho) to take over that garden, as desired by her late father.
Hadhrat Umar (Radhiyallaho anho) remarked:

"May Allah bless your father! He has left no chance for
anybody to open his lips against him."

Hadhrat Abu Bakr (Radhiyallaho anho) received his
subsistence allowance from the Bait-ul-maal in the interest
of all the Muslims, and that too at the request of the most
prominent Sahabah. Again the amount taken was almost
the minimum possible, and hardly sufficient for him, as we
have already seen in the story (in the last chapter) about his
wife's inability to cook one sweet dish during the whole
month. In spite of all this he was so scrupulous that he
made over his garden to the Bait-ul-maal in lieu of what he
had received from the public funds.

6. The story of All bin Ma'bad: (Rahmatullah alaih)

Ali bin Ma'bad (Rahmatullah alaih) is a Mohaddith. He

savs:

"I was living in a rented house. Once 1 wrote some-
thing which 1 wanted to dry up quickly. The house
walls were of mud and I intended to scrape a little
mud from there to dry up the ink. But I thought: 'This
house is not mine, and I cannot scrape the walls with-

78 Stories of the Sahaahah

out the owner's permission.' After a moment I reflec-
ted: 'After all what difference does it make? It is only a
very little mud that I am using.' So, I scraped a little
mud from a wall and used it. That night, while asleep,
I saw a person in my dream, admonishing me: 'Per-
chance tomorrow, on the Day of Judgement, you may
rue that saying of yours: (It is, only a very little mud
that I am using)'"

The dictates of piety are different with different per-
sons. The high rank of the Mohaddith demanded that he
should have been scrupulous even about a small quantity
of mud, though for a common man it was insignificant and
therefore within permissible limits.

7. Hadhrat Ali (Radhiyallaho anho) passes by a grave:

Hadhrat Kumail (Radhiyallaho anho) says:

"I was with Ali (Radhiyallaho anho) once on a journey,
when he reached an uninhabited place; he approached
a grave and said: 'O you dwellers of the graves! O you
who live amongst ruins! O you who live in the wilder-
ness and solitude! How .fare you in the other world?
How has it gone with you there?' He continued: 'The
news from our side is that all you did leave of the
wealth and riches here, has long been distributed; your
children are orphans; your widows have long since re-
married. Now let us hear about you.' He then turned to
me: 'O Kumail! If they could speak, they would have
informed us that the best provision for the Hereafter is
Taqwa.' Tears welled out of his eyes, as he added: 'O
Kumail! The grave is a container of the deeds; but one
realizes it only after death."

Our good or bad actions are stored up in our graves. It
is said in a Hadith that every person meets his good deeds
in the grave in the person of an agreeable companion who
befriends and consoles him there. But his wicked deeds
assume hideous shapes emitting bad smells, which add to
his misery. In another Hadith it is said:

"Three things accompany a person to his grave viz: His
wealth (as was the prevalent custom among the Arabs
of the time), his relatives, and his deeds. His wealth
and his relatives turn back after his burial, but his ac-
tions go in and stay with him in the grave."

Ch. IV: Piety and Scrupulousness

Once the Prophet (Sallallaho alaihe wasallam) asked the
Sahabah:

"Do you know in what relation your relatives, your
wealth, and your deeds stand to you?"

The Sahabah expressed their desire to know about it. He re-
plied:

"It can be likened to a person having three brothers.
When he is about to die, he calls one of his brothers to
him, and asks him: 'Brother! You know what plight is
mine? What help can you render me at this juncture?'
That brother replies: 'I shall call the doctor to you,
nurse you and attend upon you. And when you are
dead, I shall bathe you, enshroud you, and carry you to
the grave. -Then I shall pray for you after you are
buried. This brother is his kith and kin. He puts the
same question to the second brother, who delivers
himself like this: 'I shall remain with you as long as
you are alive. No sooner you are dead than I shall
betake myself to someone else.' This brother is his
wordly wealth. He then questions the last brother in
the same strain, who makes response: 'I shall not for-
sake you even in your grave; and I shall accompany
you into that place of utter solitude. When your deeds
are weighed in the balance. I shall forthwith lend my
weight to the scale of your good deeds and weigh it
down.' This brother is the personification of his good
deeds. Now, tell me, which of the brothers you regard
to be the most useful to the person?' The Sahabah re-
plied: 'O, Prophet of Allah! The last brother is really
the most useful to him. There is no doubt about it. The
other two brothers were of no avail."

The Prophet's (Sallallaho alaihe wasallam) verdict
about haraam food:

The Prophet (Sallallaho alaihe wasallam) once said:

"As Allah Himself is above all blemishes, likevvise. He
blesses with His grace only the unblemished things. He
enjoins upon the Muslims, what He has laid down for
His Prophets. He says in His Holy Book:

■sje
1 1

Stories of the Sahaabah

Ch. IV: Piety and Scrupulousness

^'i*. I

io^ o^y.1) ^ ojuiii u. j\ c wu. ijupij c^i J. ijir ^)\ i^jc

"O, Prophets! Eat of the good things and do right. Lo! I
am aware of what ye do." (XXIII: 51).

(\vr ,^\) (ii^jjU c43» j* 'jJ^ 'p' jJ4^'> ^^'^j

"O Ye who believe Eat of the good things where-with
we have provided you." (11:172)

Then the Prophet (Sallallaho alaihe wasallam) did
mention of a person who is a way-farer with dishevelled
hair and dusty clothes; raising his hands towards the
heaven, he calls out: "O. Allah! O, Allah!" but his food,
drink and dress all were from haraam sources. So, Allah
would never listen to him and answer his prayers, even
though his outward condition showed him de.serving.

People wonder why the prayers of the Muslims are not
always fulfilled by Allah; the reason is easy enough to
understand in the light of the above Hadith. Though Allah
does sometimes grant the prayers of even a Kafir (not to
mention the prayer or requests of a sinful Muslim), but it is
particularly the prayer of a pious person that is seldom re-
jected. That is the reason why people generally seek the
prayers of such persons for themselves. It follows that
those who wish to have their prayers often granted must
abstain from haraam. No wise person would like to run the
risk of his prayers being rejected.

9. Hadhrat Umar (Radhiyailaho anho) does not like his
wife to weigh musk:

Hadhrat Umar (Radhiyailaho anha) once received some
musk from Bahrain. He said:

"I want someone to weigh it, so that it may be equally
(listrihuted among the Muslims.'

His wife .said: "1 shall weigh it"

Hadhrat Umar (Radhiyailaho anho) kept quiet. A little later
he again asked for someone to weigh the musk, and again
his wife volunteered to do so. But he kept quiet this time
too. When she repeated her offer for the third time, he said:

"I do not like your touching the musk with your hands
(while weighing it) and rubbing those hands on your
body afterwards, as that would amount to something
over and above my legitimate share."

Any other person weighing the musk would, for that
matter, have had the same advantage, but Hadhrat Umar
(Radhiyailaho anha) did not like this preference particu-
larly for any member of his own family. Look at this scru-
pulous anxiety to avoid charge of selfishness.

A similar story is related about Hadhrat Umar bin
Abdul Aziz (Rahmatullah alaih) (who is known as the
second Umar). While he was holding the reins of the Khila-
fat, musk belonging to the Bait ul-Maal was being weighed.
He closed his own nostrils, with the remark:

"The use of musk is to smell it."

These were the scruples of the Sahabah, and their suc-
cessors, and our elders in Islam.

10. Hadhrat Umar-bin-Abdul Aziz (Rahmatullah alaih)
dismisses a governor:

Hadhrat Umar-bin-Abdul Aziz (Rahmatullah alaih) ap-
pointed a person as governor of a province. Somebody re-
marked that this person had held the same post under
Hajjaj-bin-Yusuf (the notorious blood shedder) also. Hadh-
rat Umar bin Abdul Aziz (Rahmatullah alaih) immediately
issued orders of his dismissal. The man protested:

"I had been with Hajjaj only for a very short time."
To this, the Khalifa replied:

"His company for a day or even less is sufficient ti
render a man unfit for public service."

"A man is known by the company he keeps." The
company of pious people leaves an imperceptible impres-
sion of piety on the character, and likewise evil company
has its evil influence. That is why association vvith bad
people is always discouraged. Even the company of ani-
mals is not without its own effect. The Prophet (Sallallaho
alaihe wasallam) said:

82 Stories of the Sahaabah

"Pride and arrogance are prone to be found in those
who own camels and horses, while meekness and hu-
mility characterise those who tend sheep and goats."

The Prophet (Sallallaho alaihe wasallam) is reported to
have said:

"A person who associates with a pious man is like one
who sits with a musk-seller. Even if he does not re-
ceive any musk from the latter still the pleasant smell
would be a source of pleasure to him. But bad com-
pany may be likened to a furnace; a man sitting near
onecannot escape the smoke and the fumes, even if a
spark does not fall on him."

CHAPTER V

DEVOTION TO SALAAT

Salaat is the most important of all forms of worship. It
is, in fact, the first and foremost item to be reckoned with
on the Day of Judgement. The Prophet (Sallallaho alaihe
wasallam) is reported to have said:

"Salaat is the only line of demarcation between Kufr
and Islam."

There are many Ahadith about Salaat, which I have col-
lected in a separate book.

1 . Blessings of Nafl (non-obligatory) Prayers:

The Prophet (Sallallaho alaihe wasallam] reported that
Allah told him:

"My wrath descends upon a person who bears ill-will
towards My friends. And only those are blessed with
My love who implicitly carry out Fardh (obligatory) in-
junctions. A person keeps on advancing in my esteem
through 'Nafl'; till I choose him as 'My beloved'. I then
become his ear by which he listens, his eye by which
he looks, his hands by which he holds, and his feet by
which he walks (i.e. his listening, looking, holding and
walking are all in perfect accord with My injunctions,
and he would never even dream of employing any part
of his body in any action contrary to My commands). If
such a person prays for anything, I grant it to him and
if he seeks My protection I do protect him."

Those people are really blessed who, after performing
their Fardh, are in the habit of observing Nafl profusely.
May Allah give me and all my friends the strength to earn
this blessing.

2. The Propel (Sallallaho alaihe wasallam) spends the
whole night in Salaat:

A certain person asked A'ishah (Radhiyallaho anha):

"Tell me something noteworthy concerning the
Prophet (Sallallaho alaihe wasallam)."

•si

She answered:

Stories of the Sahaabah

Ch. V: Devotion to Salaat

85 i.

"There was nothing which was not unusual about him.
Everything he did was noteworthy. One night he came
and lay down with me. After sometime, he got up
saying, 'Now let me pray to my Lord, the Sustainer."

With this, he stood up in Salaat, humbling himself before
his Creator with such sincerity that tears rolled down his
cheeks to his beard and on to his breast. He then bowed for
Ruku* and Sajdah, and his tears flowed down as fast as
before and after raising his head from his Sajdah, he con-
tinued weeping in this manner till Hadhrat Bilal (Radhiyal-
laho anha) announced the approach of Fajr. I pleaded with
him:

"O, Prophet of Allah! you are sinless, as Allah has in
His munificence forgiven your each and every sin
(even if committed) in the past and which may happen
in the life to come {XLVIII: 2) and still you grieve so
much". He replied: Why, then, should I not be a grate-
ful slave of Allah? Then he added, 'Why should I not
be praying like this when Allah has today revealed to
me these verses?'

^ -^g'ii j^' 4^^ j^^'j ^^ *-»^'j y^^^'i ^>^' j^ J' ^'-

'Lo! in the creation of the Heavens and the Earth, and in
the difference of night and day, are tokens (of His Sov-
ereignty) for men of understanding, such as remember
Allah. standing,'sitting and reclining. . .

(111:190-191)'"

It has been reported in many Ahadith that the Pro-
phet's feet would get swollen because of his very long ra-
kaats in Salaat; people tried to reason with him:

"O, Prophet of Allah! You are sinless and still you
labour so hard!"

He would reply: "Should I not be a grateful slave of my
Allah, then?"

3. The Prophet's (Sallallaho alaihe wasallam) recitation
of the Qur'an in Salaat:

Hadhrat 'Auf (Radhiyallaho anho) narrates:

"I was once with the Prophet (Sallallaho alaihe wasal-
lam). He brushed his teeth with a Miswak, performed
his Wudhu and stood up for Salaat. I also availed of
the opportunity to join him. He recited surah 'Baqarah'
in his first rakaat; he would pray for mercy when he re-
cited any verse extolling the Grace of Allah, and would
supplicate for Divine forgiveness when reciting any
verse referring to His wrath. He took as much time in
Ruku' and Sajdah each as he had taken in Qiyaam. In
Ruku' he recited:

'Glory to Allah the Lord of Majesty, sovereignty and
magnificence.'

He recited the next three successive Soorahs in the re-
maining three rakaats, and each rakaat was of about the
same length as the first one."

Hadhrat Huzaifah (Radhiyallaho anho) has also narrated a
similar story about his Salaat with the Prophet (Sallallaho
alaihe wasallam.)

The Qiraat (recitation) of the Qur'an by the Prophet
(Sallallaho alaihe wasallam) in the above mentioned four
rakaats amounts to more than one-fifth of he whole Qur'an.
And the Prophet (Sallallaho alaihe wasallam) recited the
Qur'an with proper intonation (Tajweed), and would also
pray and seek forgiveness after relevant verses. Again his
Ruku' and Sajdah also would last as long as his Qiyaam.
We can thus have a fair idea of how much time he must
have taken to say his Salaat. This can only be possible
when Salaat is a source of great inner satisfaction and spiri-
tual ecstasy. That is why the Prophet (Sallallaho alaihe wa-
sallam) has often been quoted as saying:

"The comfort of my eyes lies in Salaat."

4. Salaat of a Few Eminent Sahabah:

Hadhrat Mujahid (Radhiyallaho anho), describing the
Salaat of Hadhrat Abu Bakr (Radhiyallaho anho), and that
of Hadhrat Abdullah bin Zubair (Radhiyallaho anho) says:

"They stood in Salaat motionless like pieces of wood
stuck in the ground."

'Ulama agree that Hadhrat Abdullah bin Zubair (Radhiyal-
laho anho) learnt to say his Salaat from Hadhrat Abu Bakr

t/3

Stories of the Sahaabah

(Radhiyallaho anho), who in turn learnt it direct from the
Prophet (Sallallaho alaihe wasallam).

It is said about Hadhrat Abdullah bin Zubair (Rad-
hiyallaho anho) that he remained in Sajdah for so long, and
kept so motionless therein, that birds would come and
perch on his back. He would sometimes remain in Sajdah
or Ruku' all night long. During an attack against him, a mis-
sile came and hit the wall of the musjid wherein he was
saying his Salaat. A piece of masonry flew from the wall
and passed in between his beard and throat. He neither cut
short his. Salaat, nor was he the least perturbed. Once he
was saying his Salaat while his son Hashim was sleeping
near him. A snake fell from the ceiling and coiled round
the child. The child woke up and shrieked, and the whole
household gathered round him. They killed the snake after
a great hue and cry. Ibne Zubair (Radhiyallaho anho), calm
and quiet, remained engaged in his Salaat all the while.
When he had finished it, he said to his wife: "I heard some
noise during my Salaat; what was that?"

His wife exclaimed:

"May Allah have mercy on you! The child's life was in
danger, and you took least notice of it."

His answer Was:

"Had I turned my attention to anything else, what
would have remained of the Salaat?"

Hadhrat 'Umar (Radhiyallaho anho) was stabbed at the
close of his career, and this same wound caused his death.
He bled profusely and remained unconscious for long in-
tervals. But when he- was informed of the time of Salaat, he
would perform it in that very condition, and say:

"There is no portion in Islam for the person who dis-
cards Salaat."

Hadhrat Uthman (Radhiyallaho anho) would remain in
Salaat all night long, finishing the whole of the Qur'an in
one rakaat.

It is reported about Hadhrat AH (Radhiyallaho anho)
that he would turn pale and tremble at the time of Salaat.
Somebody asked him the reason, and he said:

"It is the time to discharge that trust which Allah of-
fered to the Heavens and the Earth and the hills, but
they shrank from bearing it, and I have assumed it."

Ch. V: Devotion to Salaat 87

Somebody asked Khalaf-bin-Ayub:
"Do not the flies annoy you in your Salaat?"
His answer was:

"Even the sinful persons patiently bear the lashes of
the government, to boast of their endurance afterwards.
Why should I be made to skip about by mere flies
when standing in the presence of my Lord?"

Muslim bin Yasaar when he stood up for Salaat, said to
members of his family:

"You may keep on talking, I shall not be knowing what
you talk."

Once he was saying his Salaat in the Jaami' musjid of
Basrah. A portion of the musjid wall fell down with a
crash; and every body ran pell mell for safety, but he never
even heard the noise.

Somebody asked Haatim Asam as to how did he say
his Salaat.
He replied:

"When the time for Salaat comes, I perform my Wudhu
and go to the place where I have to say my Salaat. I sit
down for some time, till all the parts of my body are re-
laxed. Then I stand up for Salaat, visualising the
Ka'bah in front of me, imagining my feet upon the
Bridge of Siraat, with Paradise to my right, and Hell to
my left, and Izraa-eel close behind me, and thinking
that it may be my last Salaat. Then I say my Salaat
with full sincerity and devotion. And I finish my
Salaat between fear and hope about its acceptance.

5. Salaat of a Muhajir and an Ansari keeping watch:

While returning from a campaign, the Prophet (Sallal-
laho alaihe wasallam) happened to halt for the night at
some place. He inquired:

"Who would keep watch over the camp this night?"

Hadhrat Ammar bin Yasir (Radhiyallaho anho) of the Mu-
hajirin and Hadhrat Abbaad bin Bishr (Radhiyallaho anho)
of the Ansar offered their services. Both of them were
posted to watch from a hill-top against any possible night
attack by the enemy.

Stories of the Sahaabah

Ch. V: Devotion to Salaat

Abbaad (Radhiyallaho anho) said to Ammar (Radhival-
lahoanho): ^

"Let us keep watch and sleep turn by turn. In the first
half of the night 1 shall keep awake, while you go to
sleep. In the next half, you may keep watch while I so
to sleep."

Hadhrat Ammar (Radhiyallaho anho) agreed and went
to sleep, and Hadhrat Abbaad (Radhiyallaho anho) started
his Salaat. But an enemy scout made him out in the dark
trorn a distance, and let fly an arrow at him. Seeing that he
made no movement, he shot another and still another
arrow at him. Hadhrat Abbaad (Radhiyallaho anho) drew
out and threw away each arrow as it struck him, and at last
awakened his companion. The enemy fled when he saw
theni both together, fearing that there might be many more
of them. Hadhrat Ammar (Radhiyallaho anho) noticed
Abbaad (Radhiyallaho anho) bleeding from three places He
said:

"Subhanallah! why did you not awake me earlier?"

Abbaad replied:

"I had started reciting Surah 'Kahf ' in my Salaat I did
"u^l to cut it short, but when I was struck by the
third arrow, I was greatly concerned that my death
might jeopardise the safety of the Prophet (Sallallaho
alaihe wasallam). I therefore finished the Salaat and
awakened you. But for this fear. I would not have gone
to Ruku' before finishing the Surah even if I had been
killed."

Look at the devotion ofMhe Sahaba to Salaat. One
arrow after another is piercing Hadhrat Abbaad 's (Rad-
hiyallaho anho) body and he is bleeding profusely, but is
not prepared to sacrifice the pleasure of reciting the Qur'an
in his Salaat. On the other hand, the bite of a wasp, nay of a
mosquito, is sufficient to distract us from our Salaat.

,A, .^'^^?'^^^^ *° *^^ Hanafiyyah school of jurisprudence
Wudhu breaks with bleeding, while according to the Sha-
ll lyyah it does not. It is just possible that Abbaad might be
having the latter view, or that this point might not have
been brought to an issue till then.

6. Hadhrtt Abu Talha (Radhiyallaho anho) and his
Salaat:

Hadhrat Abu Talha (Radhiyallaho anho) was once
saying his Salaat in his garden. His attention was drawn to-
wards a bird that flitted about, but could not find a way out
of the dense foliage. For a short moment, he followed the
bird with his eyes, and forgot the number of his rakaat.
Upon this mishap, his sorrow knew no bounds. He re-
paired to the Prophet's (Sallallaho alaihe wasallam) pres-
ence straightway and submitted thus:

"O Prophet of Allah, this garden of mine has been the
cause of a diversion in my Salaat. I give it away in the
cause of Allah. Kindly spend it as may appear proper
to you."

A similar chance befell one of the Ansaar in the time of
Hadhrat Usman (Radhiyallaho anho). He was saying his
Salaat in his garden. The branches of the trees were
weighed down with ripe juicy dates, luxurious abundance,
which caught his eyes, and he felt pleased with it. This
made him forget the number of his rakaat. He was so much
stricken with grief that he decided to part with the garden
that had distracted him from his Salaat. He approached
Usman (Radhiyallaho anho) and made over the garden to
him for utilising it in the path of Allah. Usman (Radhiyal-
laho anho) had the garden sold for fifty thousand dirhams
and spent the money as desired. This shows the value the
Sahaba set on their faith; and Hadhrat Abu Talha (Rad-
hiyallaho anho) could give away his orchard worth fifty
thousand dirhams because it had interfered with his Salaat.
According to Shah Waliullah, the Sufis give preference to
obedience to Allah over anything that distracts from it.

7. Hadhrat Ibn Abbas (Radhiyallaho anho) and his
Salaat:

Hadhrat Abdullah bin Abbas (Radhiyallaho anho) suf-
fered from cataract of the eye. A doctor told him:

"A treatment is possible, provided you are willing to
take precautions. For five days, it will be essential for
you to avoid prostrating yourself on the ground. You
can, however, use a wooden desk for performing
Sajdah."

Stories of the Sahaabah

Ch. V: Devotion to Salaat

He said: "This cannot be so. I would not say a single
rakaat like that. I have heard the Prophet {Sallal-
laho alaihe wasallam) saying, "A person who in-
tentionally foregoes a single Salaat shall have to
face Divine wrath on the Day of Judgement."

Although it is quite permissible to perform Salaat in
the way advised by the doctors,, and it involves no direct
transgression of the Law of Allah, yet due to his utter devo-
tion to Salaat and implicit regard for the Prophet's warning,
he was ready to lose his eyesight rather than allow the
slightest modification in the Salaat as performed by the
Prophet (Sallallaho alaihe wasallam) himself. In fact, the
Sahabah would sacrifice the whole world for their Salaat.
We may dub it as 'fanaticism', or make any other remark
about that devoted band, but the verdict in the Hereafter
would prove, beyond doubt, that they were the personages
who really feared and loved their Creator above everything
else in this world.

8. Sahabah's suspending trade at the time of Salaat:

Hadhrat Abdullah bin 'Umar (Radhiyallaho anho) once
visited the market. He noticed that at the time of Salaat,
everybody closed his shop and flocked to the musjid. He
remarked:

"These are people about whom Allah has remarked:

. sjrjii risJij ip^\ ^\i\j ill /i 'J, ^^% ijUiy '^'i , jui-j

(r,Y jjJi) jUflJ'illj 4'jiill 4J vliSsJ UJJ iJJJUj'

"Men whom neither merchandise nor sale beguileth
from remembrance of Allah and constancy in Salaat
and paying to the poor their due; who fear a day when
hearts and eyeballs will be overturned. (XXIV: 37)"

Hadhrat Ibn Abbas (Radhiyallaho anho) says:

"These people were completely absorbed in their
trade, but when they heard Azaan they left everything
and hastened towards the musjid."

He once remarked: "By Allah, they were such traders
whose trade did not hinder them from the remembrance of
Allah."

Hadhrat Abdullah bin Masood (Radhiyallaho anho)
once chanced to be in the market when Azaan was called
out. He noticed everybody leaving his shop as it was, and
proceeding to the musjid. He remarked:

"These are surely the persons of whom Allah says:
(rv ^1) iff f^l i Sjl^l fSlj ,^' h J- B^^ ''^^' '^'^ ' '^^■^

'Men whom neither merchandise nor sale beguileth
from remembrance of Allah and constancy in Salaat
and paying to the poor their due. (XXIV:37).'

Another Hadith has it:

"All the people shall be gathered on the Day of Judge-
ment, when it will be asked, 'Who are those who glori-
fied Allah in ease and adversity?" A group will arise
and enter Paradise without any reckoning. Again it
will be asked, 'who are those who kept away from their
beds and passed their nights in worshipping their Cre-
ator.' Another group will arise and enter Paradise with-
out any reckoning. The angel will ask yet again, 'where
are those whom trade did not hinder from remember-
ing Allah.' And yet another group will arise and enter
Paradise without any reckoning. After these three
groups have departed, and reckoning would com-
mence for the people in general."

9. Martyrdom of Hadhrat Khubaib, Hadhrat Zaid and
Hadhrat 'Asim (Radhiyallaho anhum):

The Qureysh writhed with fury and rage at the loss of
some of their greatest men in Uhud. Sulaifah, whose two
sons had fallen in action, had taken a solemn vow that she
would drink wine in the skull of 'Asim (Radhiyallaho anho),
who had killed both of them, if she could get possession of
his head. She had proclaimed a prize of one hundred
camels (a stupendous sum for the place and the time) for
the person who brought 'Asim's head to her. Sufyan bin
Khalid worked out a plan to secure the prize. He sent a few
men of Adhal Waqarah to Madinah, who pretended to em:
brace Islam: they besought the Prophet (Sallallaho alaihe
wasallam) to detail some persons to accompany them to
their locality to preach Islam to the populace. They made a
special request for 'Asim (Radhiyallaho anho) saying:

92 Stories of the Sahaabah

"Our people will very much appreciate his mode of
address."

The Prophet (Sallallaho alaihe wasallam) deputed ten (or
six according to another report] of his companions to go
with them, and 'Asim (Radhiyallaho anho) was of course in-
cluded in these. They started satisfactorily from Madinah,
but treachery awaited them on the way; they were attacked
by not less than two hundred of the enemy, including one
hundred crack selected archers. The Sahabah climbed up a
hill called Fadfad. The enemy called out to them:

"We do not want to kill you; we shall only take you to
Mecca and sell you to the Qureysh."

The Sahabah (Radhiyallaho anhum) rejected this parley
and chose to fight to the finish. When they ran short of
arrows, they attacked the enemy with their spears. Hadhrat
Asim (Radhiyallaho anho) called out to his companions:

"No doubt you have been betrayed by these treacher-
ous people, but you should not lose heart: because
martyrdom is itself the acme of your aspirations. Allah,
the most beloved, is with you, and your celestial
spouses are this minute v«aiting for you."

With these words, he rushed into the very thick of the
enemy, and when his spear broke he fought on with his
sword. Thus he fell fighting to the last. His last prayer was:

"O, Allah! inform the Prophet (Sallallaho alaihe wasal-
lam) about our fate."

Allah, in His compassion, answered his prayer by revealing
the news to the Prophet (Sallallaho alaihe wasallam). As
'Asim (Radhiyallaho anho) had come to know about Sula-
fah's vow to drink wine in his skull, he also prayed:

"O, Allah! I have laid down my life in Thy cause; O,
Allah, do save my head from the sacriligeous hands of
these unbelievers."

This prayer was also granted. After his death, a swarm of
bees (or wasps according to another report) settled upon
his body, and foiled all attempts of the enemy to sever his
head. They left the body alone, intending to do their, dirty
job during the night, when the bees would have gone. But
during the night, there was a cloud-burst, which washed
the body away.

Ch. V: Devotion to Salaat

To return to the fight, when seven out of the ten Saha-
bah (Radhiyallaho anhum) had attained martyrdom and the
remaining three, Khubaib, Zaid bin Wathnah and Abdullah
bin Tariq (Radhiyallaho anhum) were still sticking to their
position on the hill-top, the enemy again called out to
them:

"You three should come down the hill; of course we
would do no harm to you."

The three trusted them and came down the hill, but the
enemy immediately pounced upon them, and pinioned
them with the gutstrings of their bows. Upon this, Abdul-
lah bin Tariq (Radhiyallaho anho) protested:

"So this is the very first breach of your solemn prom-
ise. I would rather join my martyred brothers than go
alive with you."

He then refused to follow them in captivity. They tried
their best to make him walk, but could not, and ultimately
perceiving that he would on no account budge an inch
from the spot, despatched him there and then. The two re-
maining captives were taken by them to Mecca and sold to
the Qureysh. Safwan bin Umayyah paid fifty camels for
Zaid bin Wathna (Radhiyallaho anho) to kill him in re-
venge for the death of his father Umayyah in 'Uhud', and
Hujair bin Abi Ahaab bought Khubaib (Radhiyallaho anho)
for one hundred camels to avenge the fall of his father in
the same battle.

Safwan made over Hadhrat Zaid (Radhiyallaho anho)
to his slave to be killed outside the limits of the Haram. A
crowd followed them to watch Hadhrat Zaid (Radhiyallaho
anhp) meet his end, and Abu Sufyan (Radhiyallaho anho)
also happened to be one of the spectators. When Zaid (Rad-
hiyallaho anho) stood prepared to meet his doom, Abu
Sufyan asked him thus:

"Don't you u ^h Muhammad (Sallallaho alaihe wasal-
lam) to be in your place today, and you be let off to
enjoy life with your family?"

Zaid's (Radhiyallaho anho) reply amazed them all;

"By Allah!" he said, "the very thought of enjoying life
with my family is unbearable to me, if the Prophet
(Sallallaho alaihe wasallam) were even to suffer a
thorn-prick in his foot for that."

Stories of the Sahaabah

Ch. V: Devotion to Salaat

The Qureysh simply could not understand this reply, and
Abu Sufyan (Radhiyallaho anho) remarked:

"There is absolutely no parallel, anywhere in the
world, to the love that the companionsof Muhammad
{Sallallaho alaihe wasallam) bear him."

Hadhrat Zaid (Radhiyallaho anho) was then martyred.

Hadhrat Khubaib (Radhiyallaho anho) remained in the
captivity of Hujair for a long time. A woman slave of Hujair
(who later embraced Islam) says:

"When Hadhrat Khubaib (Radhiyallaho anho) was in
captivity with us, I noticed one day that he was eating
grapes from a bunch as big as a human head, though it
was not the season of grapes in Mecca at that time.
When the day for his execution drew near, he asked for
a razor, which was handed over to him. Meanwhile a
child of the house, in his play, went close to Hadhrat
Khubaib (Radhiyallaho anho)'. All the inmates of the
house got alarmed at the sight. Hadhrat Khubaib (Rad-
hiyallaho anho) having been marked for death, they
thought there was nothing to prevent him from killing
the child with the razor. But to remove their fears on
observing their alarm, Hadhrat Khubaib (Radhiyallaho
anho) remarked: 'Do you think that I would stoop to
the killing of an innocent child? This heinous crime is
simply not possible for me.' "

When he was brought to the gallows, and asked to
make his last wish, if any, he requested:

"Allow me to say two rakaat of Salaat, for it is time for
me to leave the'world and meet my Allah."

They let him say his Salaat. On finishing the two rakaat
most calmly, he said:

"But for your thinking that I was afraid of death, I
would have said another two rakaats."

He was then tied to the gallows. At that time he said:

"O, Allah! There is nobody to convey my last Salaam
to Thy Prophet (Sallallaho alaihe wasallam)."

And Allah sent his Salaam to the Prophet (Sallallaho alaihe
wasallam) through an angel. The Prophet (Sallallaho alaihe
wasallam) answered:

"Wa alaikumus salaam! O Khubaib,"

and observed to the Sahabah:

"Khubaib has been martyred by the Qureysh."

At the gallows, forty of the Querysh speared him simul-
taneously. One of those teased him:

Say by Allah, if you now wish Muhammad (Sallallaho
alaihe wasallam) to be in your place and you to be let
off."
He replied: "By Allah the Most Magnificent, I will not tol-
erate a thorn pricking the Prophet (Sallallaho
alaihe wasallam) in ransom for my life."

Every word of this story is a lesson for us all. The de-
votion and love of the Sahabah narrated therein is really
something to esteem and covet. They would lay down their
very lives, but they would not tolerate even a thorn prick-
ing the Prophet (Sallallaho alaihe wasallam). Again, look at
Hadhrat Khubaib's (Radhiyallaho anho) last wish. He
neither remembers his family members nor wishes to see
any of them; what he wishes is to send his last Salaam to
the Prophet (Sallallaho alaihe wasallam) and to say two last
rakaats of Salaat.

10. Prophet's (Sallallaho alaihe wasallam) company in
Paradise:

Rabee'ah (Radhiyallaho anho) narrates:

"I used to remain in attendance upon the Prophet (Sal-
lallaho alaihe wasallam) at night. I would keep water,
miswak, praying mat, etc., ready for his Tahajjud. Once
he (being very pleased with my services) asked me,
'What would you wish most?" I submitted, 'O, Prophet
of Allah, I wish your company in Paradise.' He asked
me if there was anything else I wished for. But I re-
plied. 'This is the only thing I long for.' Upon this, he
remarked. 'AH right. "Vou should help me by prostrat-
ing in prayer frequently.' "

Here is a lesson for us. We should not depend on
verbal prayers alone, but we should also make some practi-
cal efforts to gain our object. The best of all efforts 1$ Salaat.
Also, it would be wrong to depend entirely on the prayers
of saints and pious people alone. This is a world of cause
and effect; and, no doubt, Allah sometimes in His Wisdom
and Might does bring into effect things for which there is

Stories of the Sahaabah

no apparent and tangible cause, but this happens only on
very rare occasions. For us, as in this world we make all
possible efforts, and never depend on prayers alone nor
rest contented with our lot, so in all gains pertaining to the
Hereafter, we should try our best to conform to the conduct
demanded by religious and ethical standards, and not
regard verbal prayer as the only factor which counts, nor
like a fatalist leave all to a ruthless destiny. No doubt, the
prayers of pious people and lovers of Allah have their due
effect, but they only go to augment our own sincere efforts,
and even the Prophet (Sallallaho alaihe wasallam) asked
Rabee'ah {Radhiyallaho anho) to "help" him by prostrating
frequently (i.e., saying Salaat in his leisure hours too).

CHAPTER VI

SYMPATHY AND SELF-SACRIFICE

The Sahabah, as a class, were an embodiment of right-
eousness. They attained a standard that is rather difficult to
emulate in a modern society. We would be fortunate if we
really attain even a partial resemblance to their character.
Some of their qualities are peculiarly their own, and self-
sacrifice is one of these. Allah has made a mention of this
in the Holy Qur'an in these words.

(^ ^1) i>Ua>5- j^< OlT jjj (^r<^l Jifr ^i).}l

"They prefer others above themselves, even though
poverty become their lot. (LIX: 9)."

1. Feeding the guest in darkness:

A Sahabi came to the Prophet (Sallallaho alaihe wasal-
lam) and complained of hunger and distress. Just then, the
Prophet (Sallallaho alaihe wasallam) had nothing in hand,
or in his home to feed him. He asked the Sahabah:

"Would anybody entertain him as a guest tonight on
my behalf?"

One of the Ansaar said :

"O. Prophet of Allah. I will do that."

The Ansari took the person to his house and instructed his

wife:

"Look here, this man is a guest of the Prophet (Sallal-
laho alaihe wasallam). We will entertain him as best as
we can, and won't spare anything in doing so."

The wife replied:

"By Allah! I have got no food in the house, except a
very little-something just enough for the children."

The Ansari said:

"You lull the children to sleep without feeding them,
while I sit with the guest over the meagre meal. When
we start eating, put out the lamp pretending to set it

98 Stories of the Sahaabah

right, so that the guest may not become aware of my
not sharing the meal with him."

The scheme worked out nicely, and the whole family,
including the children, stayed hungry to enable the guest to
eat to his fill. It was over this incident that Allah revealed
the verse:

"They prefer others above themselves, even though
poverty become their lot (LIX: 9)."

There are quite a number of similar incidents about the
Sahabah. The following is one of these.

2. ^ Feeding a fasting Sahabi:

One of the Sahabah was keeping fast after fast, as he
could not get anything to eat. Hadhrat Thabit (Radhiyallaho
anho) came to know of this. He told his wife:

"I shall bring a guest tonight. When we sit at the meal,
put out the lamp, pretending to set it right, and you are
not to eat anything until the guest has taken his fill."

The scheme worked out as in the last story. The husband
and wife sat with the guest and the simple soul never sus-
pected in the least that neither of them had partaken at all
of the food, though their hands and jaws seemed to be
moving all right. When Hadhrat Thabit (Radhiyallaho
anho) repaired to tl^e Prophet's (Sallallaho alaihe wasal-
1am) presence next morning, he was greeted with the
happy news;

"O, Thabit! Allah has very much appreciated your en-
tertainment of the guest last night."

3. Overpayment of Zakaat:

Hadhrat Ubay bin Kaab (Radhiyallaho anho) says:
"The Prophet (Sallallaho alaihe wasallam) once dep-
uted me to collect Zakaat dues from a locality. I went
to a person there, and asked about the details of his
possessions. A baby camel one year old was due from
him in Zakaat. When he heard this, he exclaimed, 'Of
what use is a baby camel, one year old? You can

Ch. VI: Sympathy and SeJ/-Sacri/ice

neither milk it, nor ride it. Here is a fine grown-up she-
camel. You had better take this .instead.' I replied, 'My
commission does not permit me to take more than
what is actually due from you. I, therefore, cannot
accept what you offer. The Prophet (Sallallaho alaihe
wasallam) is visiting this locality, and tonight he will
be camping at a place not very far from here. It is better
you should go and place your offer before him. If he
does not object, I would gladly accept your offer, other-
wise you shall have to give me exactly what is due
from you.' Thereupon, he took the she-camel to the
Prophet (Sallallaho alaihe wasallam) and besought him
thus: 'O, Prophet of Allah! Your deputy came to re-
ceive Zakaat from me. By Allah! before this time, I
have never had the honour of paying anything to the
Prophet (Sallallaho alaihe wasallam) or his deputy. I
therefore placed everything that I possessed before
him. He decided that a baby camel one year old was
due from me. Now, O, Prophet of Allah! This baby
camel is of no use. It can neither yield milk nor carry a
load. I, therefore, pressed him to accept a fine grown-
up she-camel in-stead; which he refused to accept
without your permission. I have now come to you with
the she-camel. The Prophet (Sallallaho alaihe wasal-
lam) observed, 'No doubt only that much is due from
you which he has worked out, but if you are willing to
give more than that, of your own accord, it would be
accepted.' I then presented the she-camel to the
Prophet (Sallallaho alaihe wasallam), which he accord-
ingly accepted and sought Allah's blessings for the
donor."

Look, with what magnanimity of heart the Sahabah
parted with their best things for the sake of Allah. On the
other hand, we too claim to be the true followers of Islam,
and ardent devotees of the Prophet (Sallallaho alaihe wa-
sallam) but, leaving apart the bestowing of alms in general
to the poor and the needy, we are most reluctant to pay the
actual obligatory dues. Zakaat, as a pillar of Islam, is not
even known to our upper classes. Of the middle classes,
only the religiously conscious strata keep up a form of
paying Zakaat, in as much as even the expenditure in-
curred on their own relatives and acquaintances, and all
other charitable donations squeezed out of them by the
force of circumstances and face-savings are debited to this
account.

S 9.

C/3

100 Stories of the Sahaabah

4. Hadhrat 'Umar (Radhiyallaho anho) trying to emulate
Hadhrat Abu Bakr (Radhiyallaho anho):

Hadhrat 'Umar (Radhiyallaho anho) narrates:

"Once the Prophet (Sallallaho alaihe wasallam) asked
for contributions in the path of Allah. In those days, I
was in possession of some wealth. I mused thus, 'Time
and again Abu Bakr (Radhiyallaho anho) has surpassed
me in spending for the sake of Allah. I shall by the
Grace of Allah surpass him this time, because I have
just now some wealth with me to spend'. I went home
buoyant with the idea. I divided my whole property
into two exactly equal parts. One I left for my family,
and with the other I rejoined the Prophet (Sallallaho
alaihe wasallam), who accosted me thus:

The Prophet (Sallallaho alaihe wasallam):

'Did you leave anything for your family, 'Umar?'
'Umar (Radhiyallaho anho):

'Yes, O Prophet of Allah."
The Prophet (Sallallahd alaihe wasallam):

'How muph?'
'Umar (Radhiyallaho anho):

'Exactly one-half.'

By and by, Hadhrat Abu Bakr (Radhiyallaho anho) came
along with his load. It transpired that he had brought
everything that he possessed.

This is what I heard:

The Prophet (Sallallaho alaihe wasallam):

'What did you leave for your family, Abu Bakr?'

Hadhrat Abu Bakr (Radhiyallaho anho):

'I have left Allah and his Prophet for them.'

Hadhrat 'Umar (Radhiyallaho anho) says that on that day
he admitted to himself that he could never hope to surpass
Hadhrat Abu Bakr (Radhiyallaho anho).

Allah says in his Holy Book.

"Vie one with another in good works (V:48)."

Such healthy emulation in sacrifice is therefore quite

Ch. VI: Sympathy and SeI/-Sacri/ice

101

desirable and welcome. This incident happened at the time
of Tabuk, when the Sahabah in response to the Prophet's
(Sallallaho alaihe wasallam) appeal for help contributed
beyond their means. This has already been mentioned in
Chapter II. May Allah grant them best rewards on behalf of
all the Muslims!

5. Sahabah dying thirsty for others:

Hadhrat Abu-Jahm-bin-Huzaifah (Radhiyallaho anho)
narrates:

"During the battle of Yarmuk, I went out in search of
my cousin, who was in the forefront of the fight. I also
took some water with me for him. I found him in the
very thick .of battle in the last throes of death. I ad-
vanced to help him with the little water I had. But,
soon, another sorely wounded soldier beside him gave
a groan, and my cousin averted his face, and beckoned
me to take the water to that person first. I went to this
other person with the water. He turned out to be
Hishaam bin Abil Aas (Radhiyallaho anho). But I had
hardly reached him, when there was heard the groan of
yet another person lying not very far off. Hisham (Rad-
hiyallaho anho) too motioned me in his direction.
Alas, before I could approach him, he had breathed his
last. I made all haste back to Hishaam and found him
dead as well. Thereupon, I hurried as fast as I could to
my cousin, and, lo! in the meantime he had also joined
the other two.

jjiitrtj i^\ ^\j J» til

Many an incident of such self-denial and heroic sacri-
fice is recorded in the books of Hadith. This is the last
word in self-sacrifice, that each dying person should forego
slaking his own thirst in favour of his other needy brother.
May Allah bless their souls with His choicest favours for
their sacrifice for others evpn at the time of death, when a
person has seldom the sense to make a choice.

6. Hadhrat Hamzah's (Radhiyallaho anho) shroud:

The Prophet's (Sallallaho alaihe wasallam) dear uncle,
and one of his earliest supporters, Hadhrat Hamzah (Rad-
hiyallaho anho) fell in Uhud, and the ruthless enemy bru-
tally cut off his nose, ears and vitals. He was ripped open,

102

Stories of the Sahaabah

Ch. VI: Sympathy and Self-Sacrifice

103 £js

and his heart, lungs and liver were torn out; and the whole
body was thoroughly mutilated. While the Prophet (Sallal-
laho alaihe wasallam) was making arrangements for the
burial of the dead, he caught sight of Hadhrat Hamzah's
(Radhiyallaho anho) body, and was shocked to find it in
that condition. He covered the body with a sheet of cloth.
Presently, Hadhrat Hamzah's (Radhiyallaho anho) sister Sa-
fiyyah (Radhiyallaho anha) also came to see her martyred
brother for the last time. The Prophet (Sallallaho alaihe wa-
sallam) feared that the sight might be too much for her to
bear, bade her son Hadhrat Zubair (Radhiyallaho anho) to
dissuade her from seeing the body. She however, rejoined:

"Yes, I have heard that the wretches have mutilated
my dear brother's body. It is not too much in the path
of Allah, and we should be resigned to it. I will bear all
this patiently, and may Allah in His Grace have mercy
on us all."

Hadhrat Zubair (Radhiyallaho anho) informed the
Prophet (Sallallaho alaihe wasallam) of his mother's re-
solve, and he gave his assent to her seeing the body. When
she beheld what they had done to it, she simply exclaimed,
'Inna lillahi wa inna ilaihi raaji-oon' and offered a prayer
for his soul."

In another Hadith, Hadhrat ZuLair (Radhiyallaho anho)
himself narrates the incident. He says:

"We made out a woman drawing near the place where
the martyrs of Uhud had been gathered. On her close
approach, I recognised her to be my own mother. I ad-
vanced to stop her, but she proved to be too strong for
me. She thrust me aside, with the words, 'Leave me
alone,' When I told her that the Prophet (Sallallaho
alaihe wasallam) had prohibited her from seeing the
dead body, she at once desisted from her purpose and
explained, "Hearing the news of my brother's death, I
have brought a couple of sheets for his shroud. Take
these sheets and make use of them.' We took the sheets
and had begun to enshroud the body, when the dead
body of an Ansari named Hadhrat Suhail (Radhiyal-
laho anho) caught our eyes. It was also lying close by
in the same condition. We considered it a shame to
enshroud Hadhrat Hamzah (Radhiyallaho anho) in two
sheets, while the body of another Muslim brothef lay
bare. We, therefore, decided to use one sheet each for

the two bodies. Now, one sheet was bigger than the
other, so we drew lots, and the bigger sheet came to the
lot of Hadhrat Suhail (Radhiyallaho anho) and the
smaller one to that of Hadhrat Hamzah (Radhiyallaho
anho). We found that the sheet meant for Hadhrat
Hamzah (Radhiyallaho anho), being too small, would
not cover his body: if we covered the head the feet re-
mained uncovered, and when we pulled it down to
cover the feet, the head was exposed. The Prophet (Sal-
lallaho alaihe wasallam) said, "Cover the head with
the sheet, and the feet with tree leaves."

This is how the body of Hadhrat Hamzah (Radhiyal-
laho anho), the dear uncle of him (Sallallaho alaihe wasal-
lam) who wore the crown of perfection, was buried. Look
at the spirit of the Sahabah, who could not tolerate Hadhrat
Hamzah (Radhiyallaho anho) being enshrouded in two
sheets and another Muslim brother remaining without a
shroud at all. Again, although Hadhrat Hamzah (Radhiyal-
laho anho) deserved preferential treatment due to his
exalted position, his body was covered with a smaller sheet
that had fallen to his lot. Can there be a better example of
sympathy, equality and self-sacrifice? Is it not shameful on
our part that we, who call ourselves the followers of these
illustrious people, do not possess any of these qualities.

7. The Story of the Goat's Head:

Hadhrat Ibn Umar (Radhiyallaho anho) says:

"One of the Sahabah received a goat's head as a pres-
ent. He thought of a neighbour who had a larger family
and was in greater need of it than himself, and pre-
sented the same to him. This brother, on receipt of the
present, recollected yet another person whom he con-
sidered even more deserving than himself, and sent on
the head to him. The goat's head is, thus, said to have
changed hands no less than seven times, and at last
came back to the original person from whom the circu-
lation had started."

We learn from the ?tory how poor and needy the Saha-
bah usually were, and yet how they indeed preferred others
above themselves.

5 «»

104

Stories of the Sahaabah

Ch. VI: Sympathy and Self-Sacri/ice

105 £^

" 08

8. Hadhrat 'Umar's (Radhiyallaho anho) wife acts as a
midwife:

Amir-ul-Mominin Hadhrat 'Umar (Radhiyallaho anho)
during the time of his Khilafat, used to patrol the streets
and suburbs of Madinah himself during the night to keep a
watch. During one of his night-patrols, he noticed a camel-
hair tent pitched in an open space. He had never seen this
particular tent before. Approaching the tent, he found an
individual sitting outside, and heard a sort of groan coming
out of the tent. Hadhrat 'Umar (Radhiyallaho anho) greeted
the stranger with "Assalaam-o-alaikum" and sat down
beside him.

Hadhrat 'Umar (Radhiyallaho anho):
"Whence brother?"

The person:

"I am from the desert, and a stranger to this place. I
have come to request Amir-ul-Momnin for some help
in my need."

Hadhrat 'Umar (Radhiyallaho anho):

"Who is there groaning like this inside the tent?"
The person:

"Please mind your own business."

Hadhrat 'Umar (Radhiyallaho anho):

"Do tell me please. May be that I can help you."
The person:

"If you must know, inside there is my wife groaning
with labour pains. ' '

Hadhrat 'Umar (Radhiyallaho anho):

"Is there anybody else to attend her?"

The person:
"No one."

Hadhrat 'Umar (Radhiyallaho anho), thereupon, got up
and hurried homewards. He broached the subject to his
wife Hadhrat Umme-Kulsum (Radhiyallaho anha) thus:

"Allah has brought you an opportunity to receive great
blessings."

Wife:

Hadhrat 'Umar (Radhiyallaho anho): , , . , I *

"Yonder, a poor woman of the desert is in child birth, g ^
with none to attend her. " ^

Wife

'I am ready to attend her, if it may please you so."

"What is it, O, Amir-ul-Mominin?"

Hadhrat Umme-Kulsum (Radhiyallaho anho) was after
all the daughter of Hadhrat Fatimah (Radhiyallaho anho),
and grand-daughter of the Prophet; how could she hesitate
at the time of such need of a forlorn sister, such a service
and a devotion which Allah loves best?

Hadhrat 'Umar (Radhiyallaho anho):

"Then you should make all due haste. Also take a pan,

some butter, provisions and other things needed

during the child birth."
Hadhrat Umme-Kulsum (Radhiyallaho anho) did as she
was bidden and left for the place where the tent was
pitched. Hadhrat 'Umar (Radhiyallaho anho) followed her
close. She entered the tent, while Hadhrat 'Umar (Rad-
hiyallaho anho) made a fire and occupied himself with
cooking something which those people could eat. After
some time, Hadhrat Umme-Kulsum (Radhiyallaho anha)
called out from inside the tent,

"Amir-ul-Mominin, congratulate your friend on the

birth of a son."

The person was much embarrassed when he heard the ad-
dress of 'Amir-ul-Mominin' and realized the position of the
person who had been serving him. But Hadhrat 'Umar
(Radhiyallaho anho) put all his fears to rest, saying:

"That is all right, there is nothing to worry about."

He then placed the pan near the tent, asking his wife to
take it and feed the woman. She fed her and returned the
pan. Then Hadhrat U'mar (Radhiyallaho anho) asked the
bedouin to partake of the food, as he had kept awake the
whole night.

Having rendered this service, Hadhrat U'mar (Radhiyallaho
anho) returned home with his wife, telling the person
"Come to me tomorrow, and I shall see what I can do for
you."

Is there any king, nay a petty chief, or even an ordinary
middle class person of our time, who will thus take his

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Stories of the Sahaabah

Ch. VI: Sympathy and Self-Sacrifice

107

wife out at the dead of night, and out in the wilderness, to
attend a poor strange woman, while he himself gladly en-
gages in making a fire and cooking food. Leave the worldly
rich aside, how many of the religious people would do
that? We should realize that unless we really follow in the
footsteps of those God-fearing people whom we profess to
look up to as our models, we cannot deserve and wish for
the special blessings that Allah bestowed on them.

9. Hadhrat Abu Talhah (Radhiyallaho anho) gives his
garden to Allah:

Hadhrat Anas (Radhiyallaho anho) says, "Abu Talhah
owned the best gardens in Madinah, and they were more
numerous than those of any other Ansari. One of his gar-
dens was known by the name of Bir Ha, and this was his
most favourite resort. It was close to the Prophet's (Sallal-
labo alaihe wasallam] musjid and the water of its well was
sweet and abundant. The Prophet (Sallallaho alaihe wasal-
lam) often visited that garden, and drank of the water.
When Allah revealed the verse,

"You will not attain unto piety until you spend of that
which Ye love (III: 92)."

Hadhrat Abu Talhah (Radhiyallaho anho) repaired to the
Prophet's presence and thus opened his heart,

"O, Prophet of Allah! I love Bir Ha very much. As
Allah wants us to ^pend precisely that which we love,
I make over that garden to be spent in the path of Allah
as you please."

The Prophet (Sallallaho alaihe wasallam) was very much
pleased, and remarked:

"What a fine present (to Allah)! I think it would be
best utilized if you distribute it among your own
heirs."

Hadhrat Abu Talhah (Radhiyallaho anho) went and acted
upon the Prophet's advice.

_ Are we prepared to part with any of our dear things for
the sake of Allah so quickly, after reading a verse of the
Qur'an or listening to a well-delivered sermon?

Even when we wish to make a charitable endowment,
usually we do it only for our death-beds or else when we
are so displeased with some relatives that we decide to dis-
inherit them. But, when an occasion of public spending
like marriage comes round, we are eager to win popularity
even if we have to take a loan on interest.

10. Hadhrat Abuzar (Radhiyallaho anho) reprimands his
servant:

Hadhrat Abuzar Ghifari (Radhiyallaho anho) was well
known for his piety and abstinence. He kept no money
with him, and likewise did not like others to hoard it. He
was always fighting against the moneyed class. Hadhrat
Usman, (Radhiyallaho anho), therefore, during his caliph-
ate advised him to shift to Rabzah (a small village in the
desert). He had a few camels to live on, and an old servant
to look after them. A tribesman from Banu Sulaim once
presented himself with a request:

"I wish to stay with you to benefit from your knowl-
edge of Allah's commandments and the Prophet's (Sal-
lallaho alaihe wasallam) ways and habits; I shall also
help your servant in looking after the camels."

Hadhrat Abuzar (Radhiyallaho anho) replied:

"I cannot keep with me a person who does not comply
with my wishes; but if you can always do as bidden,
you may remain with me, else I wish good-bye to you."

The person asked:

"In what way do you like me to carry out your
wishes."

Hadhrat Abuzar (Radhiyallaho anho) replied:

"When I ask you to spend from my belongings, you are
required to spend the best of them."

The person says, "I accepted Hadhrat Abuzar's (Rad-
hiyallaho anho) condition and stayed on with him. One
day, somebody informed him that there were some poor
folk camping near the spring close-by and were in dire
need of food. He asked me to fetch a camel. Accordingly, I
went and intended to select the best of the lot, as I had
pledged to do. It was a very fine and submissive animal
and good for riding, so I decided to let it be, and selected
the second best, as after all it was only to be slaughtered
and eaten and, for this purpose, just as good as the other.

1 1

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Stories of the Sahaabah

Ch. VI: Sympathy and Self-Sacrifice

109 ■S

The other one was very good for riding and much more
useful to Hadhrat Abuzar (Radhiyallaho anho) and his
family, while the poor would find the one as tasty as the
other. I, therefore, led the other camel to Hadhrat Abuzar
(Radhiyallaho anho). He retorted-

"So, after all you have broken your pledge."

Knowing well what he meant, I turned back and fetched
the best camel instead. He addressed the people about him,

"I want two persons to do a job for Allah."

As two persons volunteered themselves, he bade them go
and slaughter the camel, and distribute the meat equally
among the families camping near the water, including his
own, saying, "My family will also share equally with the
rest." The volunteers carried out his instructions. He then
sent for me and asked:

'Did you intentionally ignore my instructions about
spending the best out of my belongings, or you just
happened to forget about it?'

I: 'I did not forget you instructions, but thought it better
to preserve the one for transport duties, while the
other was as good for eatirig.'

Abuzar: 'Was it for my personal need that you left it?'

I: 'Yes.'

Hadhrat Abuzar (Radhiyallaho anho):

'Come, let me tell you the occasion of my needs. That
is the day when I shall be laid all alone in the solitude
of the grave. Remember, there are three partners in
your wealth, viz. (1) Your destiny, which does not wait
to take away its share. Good or bad it would take away
all that it has to take. (2) Your heirs, who are waiting
for the day of your death, so that they may take over
their share, and (3) Yourself. If you can manage, don't
be the most helpless of the three partners. Take your
full share, while you can. Allah says:

'Ye will not attain unto piety until vou spend of tnat
which you love. (Ill: 92). I, therefore,'think it advisable
to send in advance the things which I love best, so that
they may be in safe deposit for me there.'

That man is the worst loser of the three partners who
does not spend his wealth in the path of Allah, and keeps
postponing the event till at last destiny takes it away from
him, or he dies and his heirs appropriate it. It is very
seldom that the heirs give away in the path of Allah the
wealth inherited from another person, so that his soul may
benefit by it. The Prophet (Sallallaho alaihe wasallam) once
remarked:

"Man cherishes his worldly belongings, hugging them
to his soul, and gloating, 'my wealth, my wealth,' but
in reality only that much of it is his wealth, which he
either enjoys in the form of food or dress or spends in
the path of Allah to be stored up for him in the Here-
after. What is left of his wealth belongs to others; he is
only acting as a custodian."

In another Hadith, it is reported that once the Prophet (Sal-
lallaho alaihe wasallam) inquired of the Sahabah.

"Which of you would rather like to see his wealth in
the hands of his heirs than keep it with himself?"

They replied: "Who would like to be such a person, O
Prophet of Allah? (Sallallaho alaihe wasallam)"

Thereupon the Prophet (Sallallaho alaihe wasallam) ex-
plained:

"Whatever you send in advance by spending it in the
path of Allah is yours, and whatever is left behind be-
longs to your heirs . "

11. The Story of Hadhrat Abdullah bin Ja'far and Hadhrat
•Abdullah Bin Zubair (Radhiyallaho anhuma):

Hadhrat Ja'far Tayyar (Radhiyallaho anho) is a cousin
of the Prophet (Sallallaho alaihe wasallam) and a brother of
Hadhrat Ali (Radhiyallaho anho). His whole family is re-
nowned for magnanimity, generosity, valour and heroism,
but Hadhrat Ja'far (Radhiyallaho anho) had a special love
for the poor and often mingled and associated with them.
He emigrated to Abyssinia with the other Muslims at the
time of the persecution by Qureysh, and he was the spokes-
man who so successfully defended the emigrants in the
court of the Negus. This story we have already given in
Chapter I. After returning from Abyssinia, he emigrated to
Madinah and was martyred in the expedition of Mootah.

■ ■ ■ C8

©C/3

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Stories of the Sahaabah

Ch. VI: Sympathy and Self-Sacrifice

111

On receiving the news of his death, the Prophet (Sallallaho
alaihe wasailam) went to his house to condole with his
family. He called his sons Abdullah, Aun and Muhammad
(Radhiyallaho anhum), consoled them and blessed them
with his prayers. All his sons were cast in the mould of
their father, but Hadhrat Abdullah (Radhiyallaho anho)
was so generous and large-hearted that people called him
"Qutbus Sakha" (the chief of the generous). He embraced
Islam at the hands of the Prophet (Sallallaho alaihe wasai-
lam) when he was barely seven. Once on his recommenda-
tion, his uncle Hadhrat Ali (Radhiyallaho anho) helped
some person in his need. The person sent four thousand
dirhams as a present to Hadhrat Abdullah (Radhiyallaho
anho), but he returned the whole lot saying:

"We people don't sell our good deeds."

Upon another occasion, somebody sent him two thousand
dirhams as a present; and he spent all of them in charity
there and then. A trader once happened to bring a large
quantity of sugar for sale in the market, but as chance
would have it, there was no demand for the commodity
just then and this grieved him very much. Hadhrat Abdul-
lah (Radhiyallaho anho) purchased the whole lot through
his agent, and distributed it (free) among the people. He
always acted as a host to all the strangers who were
stranded in the city during the night.

Hadhrat Zubair (Radhiyallaho anho), when participat-
ing in his last battle, called his son Hadhrat Abdullah (Rad-
hiyallaho anho) to his side and confided to him that he had
a premonition that this was going to be his last fight, in
which he was destirfed to fall, adding that if it turned out
to be so, Hadhrat Abdullah (Radhiyallaho anho) was to
clear all his debts. He further admonished his son to call
upon his 'Master' if he encountered any difficulty in doing
so. His son, a bit puzzled, inquired as to who his Master
was? "Allah," replied Hadhrat Zubair (Radhiyallaho anho).
The same day he met his fate. When Hadhrat Abdullah bin
Zubair (Radhiyallaho anho) checked the accounts of his
father, he discovered debts that amounted to no less than
two million dirhams. Having the reputation of being as
honest and trustworthy a person as any that ever breathed,
people flocked to him for the safe deposit of their money.
He invariably address them like this:

"Dear brethren, I posses no vaults for the safe-keeping
of your deposits. I will treat them as loans to me, and
you may take the same back when you please."

He would then spend the money on the poor and the
needy. By and by, Hadhrat Abdullah bin Zubair (Radhiyal-
laho anho) cleared all the debts of his father. He says:

"Whenever I experienced any difficulty, I would pray
(to Allah) 'O, Master of Zubair help me,' and the diffi-
culty would be removed."

He narrates an incident with Hadhrat Abdullah bin Ja'far
(Radhiyallaho anho) to whom he had gone on business.

Abdullah bin Zubair (Radhiyallaho anho):

"I find from the accounts of my father that you owe
him one million dirham."

Abdullah bin Ja'far (Radhiyallaho anho):

"All right. You can have the money when you please."

On checking the accounts once again, however, he
found that it was his mistake, and in fact this much money
was due to Hadhrat Abdullah bin Ja'far (Radhiyallaho
anho) from his father. He therefore went to him again and
said:

Abdullah bin Zubair (Radhiyallaho anho):

"Excuse me. It was my mistake. In fact my father owed
you that much money. ' '

Abdullah bin Ja'far (Radhiyallaho anho):
"If that is the case, I remit the debt."

Abdullah bin Zubair (Radhiyallaho anho):
"No, I must pay it."

Abdullah bin Ja'far (Radhiyallaho anho):

"All right. You may pay it at your convenience."

Abdullah bin Zubair (Radhiyallaho anho):

"Will you accept some land in lieu thereof? (He had re-
ceived some land as his share of booty, and he wanted
to dispose of it.")

Abdullah bin Ja'far (Radhiyallaho anho):
"Yes, if it suits you."

Abdullah bin Zubair (Radhiyallaho anho) says, "I
made over to him a piece of waterless land. He asked his

112

Stories of the Sahaahah

slave to go and spread his prayer-mat in that land. He then
went and said two rakaats of Salaat, spending a long time
in Sajdah. On finishing the Salaat, he pointed out a certain
spot to his slave, and ordered him to dig at that particular
place. After a little digging, water gushed forth from the
pit."

The qualities of the Sahabah mentioned in this Chap-
ter, were part of their every-day life. In fact, these things
were not considered to be anything unusual.

113

CHAPTER VII

VALOUR AND HEROISM

Fear of death was unknown to the Sahabah. They were
therefore most fearless and valorous. A person who can
look death in the face can meet all situations. There is left
for him no attraction in the wealth of this world, and no
fear of an enemy. I wish I could inherit this quality from
these true heroes.

!■

1. Ibn Jahsh (Radhiyallaho anho) and Sa'd (Radhiyal-
laho anho) Pray for Each Other:

On the eve' of Uhud, Abdullah bin Jahsh (Radhiyallaho
anho) said to Sa'd bin Abi Waqqaas (Radhiyallaho anho):

"O, Sa'd! come, let us pray together. Let each pray to
Allah for the grant of his sole desire, and the other
would say Ameen to it. This way, the praye.s are more
likely to be answered by Allah."

Sa'd (Radhiyallaho anho) agreed, and they both went to a
corner to pray.

Sa'd (Radhiyallaho anho) was first to pray, saying:

"O, Allah, when the battle rages tomorrow, let me face
a very strong and fierce enemy. Let him attack me with
might and main, and let me repulse him with all my
strength. Then O, Allah, let me be triumphant by kill-
ing him for your sake, and allow me to have his pos-
sessions as booty."

Abdullah (Radhiyallaho anho) said; "Ameen ."

Then Abdullah (Radhiyallaho anno) started his prayer.

saying:

"O, Allah, let me face one of the toughest fighters
among the enemy tomorrow. Let him attack me with
full fury and let me attack him with my full strength.
Then let him have the upper hand and kill me. He may
cut my nose and ears from my body. And when I
appear before You on the day of Judgement, You may
ask me, 'How did you lose your nose and ears, O, Ab-

114 Stories of the Sahaabah

dullah!,' to which I may reply, 'These were lost in the
way of Allah and His Prophet (Sallallaho alaihe wasal-
1am).' Then You will say, 'Yes! surely these were lost
in My way.'"

Sa'd (Radhiyallaho anho) said: "Ameen.

In the battle field next day, both of the Sahabah saw
their prayers answered exactly as they had asked. Sa'd
(Radhiyallaho anho) says:

"Abdullah's prayer was better than mine. In the even-
ing I noticed his ears and nose strung in a thread."

This story on the one hand depicts great chivalry and
valour on the part of Sahabah, in as much as they were
anxious to face the brave and the strong amongst the
enemy, and on the other hand it shows their devotion and
love for Allah. Abdullah (Radhiyallaho anho) wishes Allah
to confirm on the Day of Judgement that his sacrifice was
really for Allah's cause. What an excellent wish!

2. Hadhrat All's (Radhiyallaho anho) valour in Uhud:

Neglect of the Prophet's orders changed the victory at
Uhud into a defeat, the details of which we have already
seen in Chapter I. That was a very hard time for the Mus-
lims. They were simply caught between the two groups of
the enemy, and many were killed. The Prophet (Sallalaho
alaihe wasallam) was surrounded by the enemy, who
spread the rumour that he had died. Most of the Sahabah
lost their balance of mind at this rumour, and that was the
main cause of their c6nfusion.

Hadhrat Ali (Radhiyallaho anho) says:

"We were surrounded by the enemy, and I could not
see the Prophet (sallalaho alaihe wasallam). I first sea-
rched for him among the living and then among the
dead, but I could not find him. I said to myself, 'It is
impossible for him to fly from the battle-field. It seems
that Allah is angry with us due to our sins, and He has
lifted him up to the heavens. There is no way left for
me except to jump into the enemy lines and fight till I
am killed.' I therefore attacked the enemy, clearing
them with my sword till I caught sight of the Prophet
(Sallallaho alaihe wasallam); I was very happy and was
sure that Allah had been protecting him through His

Ch. VII: Valour and Heroism

115

■s.

angels. I approached him and stood by his side. Mean- S
while an enemy contingent advanced to attack the J[
Prophet (Sallallaho alaihe wasallam). He said to me, "*
'Ali go and check them.' I fought and repulsed them
single-handed, killing quite a few of them. After this,
yet another group came to attack him. He again called
out, 'Ali go and check them.' I fought with that group
again single-handed and put them to their heels.' "

It was on this occasion that Hadhrat Jibrail (Alaihe
salaam) came and praised Hadhrat Ali (Radhiyallaho anho)
for his valour and his devotion to the Prophet. The Prophet
(Sallallaho alaihe wasallam) said:

*^, ^'j ^, *'\

"Ali belongs to me and I belong to him."
At this, Hadhrat Jibrail (Alaihis salaam) remarked:

US^, ui j

"I belong to you both."

Look at the valour of Hadhrat Ali (Radhiyallaho anho).
He jumps into the enemy lines singlehanded, when he is
unable to find the Prophet (Sallallaho alaihe wasallamj.
This also shows his extreme love and devotion to the
Prophet (Sallallaho alaihe wasallam).

3. Hadhrat Hanzalah (Radhiyallaho anho) is martyred

When the battle of Uhud started, Hadhrat Hanzalah
(Radhiyallaho anho) had just been wedded and therefore
did not join the battle from the beginning. It is said that he
had just left the bed of his wife and had hardly started
taking his bath, when he heard somebody breaking the
news about the defeat. He postponed the bath and, with
sword in hand, rushed towards the battle-field. He jumped
into the enemy concentration, fighting and penetrating till
he was killed. Now the body of the person killed in the
path of Allah is not washed, unless a bath has been incum-
bent on him before his death. Not knowing his failure to
take the bath incumbent on him, the Sahabah buried him
without a wash. Just before his burial, the Prophet (Sallal-
laho alaihe wasallam) said:

"I see the angels washing Hanzalah's body."

116

Stories of the Sahaabah

Ch. VII: Valour and Heroism

117

Hadhrat Abu Saeed Sa'di (Radhiyallaho anho) says:

"On hearing this from the Prophet (Sallallaho alaihe
wasallam), I went to have a look at Hanzaiah's face and
I noticed drops of water trickling down his hair."

When the Prophet (Sallallaho alaihe wasallam) returned to
Madinah, he made queries and the facts of Hadhrat Hanza-
iah's (Radhiyallaho anho) postponing his bath came to
light.

This, again, shows the valour of those people. A brave
person cannot tolerate any delay and jumps into the jaws of
death. Hadhrat Hanzalah (Radhiyallaho anho) also could
not wait to finish the bath incumbent on him.

4. Hadhrat 'Amr bin Jamooh's (Radhiyallaho anho)
desire for martyrdom.

'Amr bin Jamooh (Radhiyallaho anho) was lame. He
had four sons, who often remained in the company of the
Prophet (Sallallaho alaihe wasallam) and took part in the
campaigns. In Uhud, Amr (Radhiyallaho anho) desired
very much to join the battle. People said to him:

"You are excusable, as you are lame. You need not go
to the battle."

He replied: "How sad! that my sons go to Paradise, and I
stay behind."

His wife also wanted him to fight and get martyred, so that
she might have the honour of being the widow of a martyr.
To exhort him, she said to him:

"I do not believe that people have stopped you from
going. It seems that you are yourself afraid to go to the
battlefield."

Hearing this, Hadhrat 'Amr (Radhiyallaho anho) equipped
himself with arms and, facing Qiblah, prayed to Allah:

"O, Allah! Let me not come back to my family again."

He then went to the Prophet (Sallallaho alaihe wasallam)
and said:

"I had always wished for martyrdom, but my people
have always been stopping me from going into the

battle. O, Prophet of Allah! I cannot resist my desire
any more. Do permit me to join the battle. I hope to
walk in Paradise with my lame foot."

The Prophet (Sallallaho alaihe wasallam) said to him:

"You have an excuse. There is no harm if you stay
behind."

But he still insisted, and at last the Prophet (Sallallaho
alaihe wasallam) permitted him to fight. Hadhrat Abu
Talha (Radhiyallaho anho) says:

"I saw 'Amr (Radhiyallaho anho) fighting. He walked
proudly and said, 'By Allah! I am fond of Paradise'.
One of his sons was following him at his heels. The
father and the son fought till both of them were
killed." .

His wife on hearing of the death of her husband and
son, came with a camel to fetch their bodies. It is said that
when the bodies were loaded on the camel, it refused to
stand up. When it was made to stand up after great beating,
it would not go to Madinah and would turn towards Uhud,
again and again. When the Prophet (Sallallaho alaihe wa-
sallam) was informed of this, he said:

"The camel is charged to do that. Did 'Amr (Radhiyal-
laho anho) say anything at the time of leaving his
home?"

His wife informed the Prophet (Sallallaho alaihe wasallam)
that he had prayed to Allah, facing Qiblah:

"O, Allah! Let me not come back to my family again."

The Prophet (Sallallaho alaihe wasallam) said:

"This is why the camel is refusing to go toward his
home."

Look at Hadhrat 'Amr's (Radhiyallaho anho) desire to
die in the path of Allah. It was their love and devotion for
Allah and His Prophet that led the Sahabah to the height of
such attainment. Even after death, 'Amr (Radhiyallaho
anho) wants to remain in the battle-field, and the camel re-
fused to take his body back to Madinah.

■s5

•n-s

118 Stories of the Sahaabah

5. Hadhrat Mus'ab bin 'Umair (Radhiyallaho anho) gets
martyred.

Hadhrat Mus'ab bin 'Umair (Radhiyallaho anho) had
been brought up with great love and affection by his well-
to-do parents. Before embracing Islam, he lived in luxury
and comfort. It is said that he was the most well-dressed
youth of Mecca. In fact his parents would buy a dress
worth two hundred dirhams for him. He embraced Islam in
its early days, without the knowledge of his parents. When,
however, they came to know of it, they tied him with a
rope and compelled him to stay at home. He got an oppor-
tunity to escape and emigrated to Abyssinia. On return
from Abyssinia, he emigrated again to Madinah. So a
person like him, brought up in luxury and comfort, was
now living a life of abstinence and austerity. Once the
Prophet (Sallallaho alaihe wasallam) was sitting when
Mus'ab (Radhiyallaho anho) passed in front of him. He had
only one sheet of cloth to clothe his body, and this bore a
number of patches, including one of leather. The Prophet
(Sallallaho alaihe wasallam) with tears in his eyes men-
tioned Mus'ab's life of luxury before Islam. In the battle of
Uhud, Musab (Radhiyallaho anho) held the flag of Islam.
When the Muslims on meeting defeat were dispersing in
confusion, he held the flag and stood at his post like a rock.
An enemy came and cut his hand with a sword, so that the
flag might fall and the defeat might be accomplished. He at
once took the flag in the other hand. The enemy then cut
the other hand also. He held the flag to his bosom with the
help of his bleeding arms. The enemy at last pierced his
body with an arrow. He fell dead and, with him fell the flag
that he had not allowed to fall while he was alive. Another
Muslim ran and took over the flag. At the time of his burial,
he had only one sheet to cover his body. This sheet was too
short for his size. When it was drawn to cover the head, the
feet would be exposed, and when it was drawn to cover the
feet, the head would become uncovered. The Prophet (Sal-
lallaho alaihe wasallam) said:

"Cover his head with the sheet, and his feet with 'Azk-
har'leaves."

Such was the end of the youth who was brought up in
luxury and comfort. The person who used to wear a dress
worth two hundred dirhams does not have sufficient cloth
to cover his dead body. Look! With what valour he tried to

Ch. VII: Valour and Heroism

119

keep the flag up, and did not allow it to fall till he was
dead. This is the miracle of Imaan. Once Imaan gets into a
person, it makes him forget everything else, whether
wealth, luxury or life itself.

6. Hadhrat Sa'd's (Radhiyallaho anho) epistle to
Rustam.

In the Iraq expedition, Hadhrat 'Umar (Radhiyallaho
anho) wanted to lead the army himself. There were, on sev-
eral days, deliberations separately am.ong the common
people and among the chiefs, whether Amir-ul-Mominin
should lead the expedition or stay in Madinah to direct the
operations and arrange reinforcements from the headquar-
ters. The common people were in favour of the former, and
the chiefs in favour of the latter alternative. Somebody
mentioned the name of Hadhrat Sa'd bin Abi Waqqaas
(Radhiyallaho anho) as a substitute for Umar (Radhiyallaho
anho) to command the expedition.

Both the groups agreed, and it was decided that Hadh-
rat Sa'd (Radhiyallaho anho) should lead the expedition
and Hadhrat Umar (Radhiyallaho anho) should stay behind
in Madinah. Hadhrat Sa'd (Radhiyallaho anho) was very
brave and considered to be one of the heroes of Arabia. Iraq
was a part of the Persian Empire and Yazdjard was the Em-
peror at that time. He sent for one of his best generals
named Rustam and charged him with the task of checking
the Muslim advance. Rustam tried to avoid going to the
front, because of the fear of the Muslims, and requested the
Emperor again and again to keep him back, saying:

"I shall make arrangements for the despatch of re-
inforcements and shall be of use to your Majesty at the
time of counsel."

But the Emperor did not agree, and he had to go to the
battlefield.

When Hadhrat Sa'd (Radhiyallaho anho) was about to
leave Madinah, Hadhrat Umar (Radhiyallaho anho) gave
him the following instructions:

"O, Sa'd! Let this fact not beguile you that you are one
of the trusted companions of the Prophet (Sallallaho
alaihe wasallam) and that people call you his uncle.
Allah does not repel evil with evil, but He repels evil
with good. Allah has no relation with His creation. All

tSJS

120 Stories of the Sahaabah

men, high and low, are equal before Him, for all are
His creation and He is their sole Lord. One can win His
favours only through devotion to His service. Remem-
ber that the Sunnat of the Prophet {Sallallaho alaihe
wasallam) is the only correct way of doing things. You
are going on a very heavy task. This you can discharge
only by following the truth. Inculcate good habits in
yourself and your companions. Choose fear of Allah as
your chief asset, for this will lead you to His obedience
and prevent you from His disobedience. Obedience to
Allah's command is the lot of those alone who hate
this world and love the Hereafter."

Sa'd (Radhiyallaho anho) faced the heavy odds with
full confidence in Allah. When both the armies were ready
to fight, he sent an epistle to Rustam, which read:

Ch. VII: Valour and Heroism

121

11, lie stjiii an episiie lo Kusiam, wnicn read:

RllStam' thprp flrp nonnlo lAritVi mo tr^ TarVi.-.m

Oli

"Rustam! there are people with me to whom death (in
the path of Allah) is more attractive than is wine to the
people in your army."

Ask the people who are addicted to liquor, how much
they love to taste it. The Sahabah loved to meet death in
the Path of Allah even more. This was the chief cause of
their success.

7. Hadhrat Wahb bin Qabus (Radhiyallaho anho) gets
martyred.

Wahb bin Qabus (Radhiyallaho anho) was a shepherd
and had been a Muslim for some time. He lived in his vil-
lage in the desert. He came to Madinah to see the Prophet
(Sallallaho alaihe wasallam). He was accompanied by his
nephew and his herd of goats, which he had tied with a
rope. He learnt that the Prophet (Sallallaho alaihe wasal-
lam) was in Uhud. He left his goats and went to Uhud to
fight by the side of the Prophet (Sallallaho alaihe wasal-
lam). A group of the enemy was at that time advancing to
attack the Prophet (Sallallaho alaihe wasallam). The
Prophet announced:

"The person who disperses these people will be my
companion in Paradise."

Hadhrat Wahb (Radhiyallaho anho) attacked them fiercely
and repulsed all of them. A second and third group of the

enemy tried to advance, and each time it was Hadhrat
Wahb (Radhiyallaho anho) who fought them and put them
to flight single handed. The Prophet (Sallallaho alaihe wa-
sallam) gave him good tidings of Paradise. No sooner did
he hear this, than he jumped into the enemy lines and
fought till he was no more.

Hadhrat Sa'd bin Abi Waqqaas (Radhiyallaho anho)

says:

"I have never seen a person fighting so bravely and
fearlessly as Wahb did. I saw the Prophet (Sallallaho
alaihe wasallam) standing beside his dead body,
saying, 'O Wahb! You have pleased me. May Allah be
pleased with you."

Although the Prophet (Sallallaho alaihe wasallam) himself
was wounded in this battle, yet he buried Wahb's body
with his own hands. Hadhrat Umar (Radhiyallaho anho)
used to say:

"1 never envied anybody more than Wahb (Radhiyal-
laho anho). I wish I could appear before Allah with a
record as good as his."

What is it in the life of Hadhrat Wahb (Radhiyallaho
anho) that makes an illustrious and exalted person like
Hadhrat Umar (Radhiyallaho anho) to envy him. It is the
same spirit of sacrifice for the sake of Allah and His
Prophet (Sallallaho alaihe wasallam) even though Hadhrat
'Umar (Radhiyallaho anho) and other Sahabah have better
deeds.

8. Tragedy of Bi'r Ma'oona.

In the tragedy of Bi'r Ma'oona, seventy Sahabah were
massacred. All of them were Hafiz of Qur'an. Their )ama'at
was called the )ama'at of Qnraa and consisted mostly of
Ansaar.

The Prophet (Sallallaho alaihe wasallam) loved them
very much, for they engaged themselves in Zikr and recita-
tion of the Qur'an during the night, and attended upon the
Prophet (Sallallaho alaihe wasallam) and his family during
the day. A person named Amir bin Malik and known as
Abu Bara, belonging to Bani Amir clan of Najd, came to the
Prophet (Sallallaho alaihe wasallam) and took this jama'at
with him for the Tabligh and the Ta'leem of his clan. The

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Ch. VII: Valour and Heroism

123

Prophet (Sallallaho alaihe wasallam) expressed his appre-
hensions, saying:

"I fear some harm may come to my Sahabah."

But the person assured him that he was personally respon-
sible for their safety. The Prophet (Sallallaho alaihe wasal-
lam), after much hesitation, agreed to send the Jama'at of
seventy Sahabah with him. He also gave them an epistle to
'Amir bin Tufail (the head of the clan], inviting him to
Islam.

Thesti Sahabah camped at Bi'r Ma'oona. Hadhrat
'Umar bin Umayyah (Radhiyallaho anho) and Hadhrat
Munzir bin 'Umar (Radhiyallaho anho) took the camels for
grazing and Hadhrat Haraam (Radhiyallaho anho] with two
companions went to deliver the Prophet's epistle to 'Amir
bin Tufail. On reaching near his place, Hadhrat Haraam
(Radhiyallaho anho] said to his companions:

"You both stay here, I shall go alone to him. If I am
safe, you may also come after me, but if I am betrayed
you may return from here, as the loss of one is better
than of three."

'Amir bin Tufail was the nephew of 'Amir bin Malik, who
had brought the Jama'at. He was a bitter enemy of Islam
and hated the Muslims to the core. When Hadhrat Haraam
(Radhiyallaho anho) delivered the Prophet's (Sallallaho
alaihe wasallam) epistle to him, he did not even care to
read it and attacked Hadhrat Haraam (Radhiyallaho anho]
with his spear, which pierced through the latter's body.
Hadhrat Haraam (Radliiyallaho anho] uttered "By the Lord
of the Ka'bah, I have triumphed," and died. The heartless
person had no consideration for the guarantee given by his
uncle, nor for the accepted tradition all over the world, that
nobody would kill the envoy. He then assembled the
people of his clan and exhorted them to kill all the Saha-
bah camping at Bi'r Ma'oona. The people hesitated, in view
of the guarantee given by 'Amir bin Malik. He collected a
large number of people from the neighbouring tribes and
attacked the Muslims. They massacred each one of them,
except Hadhrat Ka'b bin Zaid (Radhiyallaho anho), who
had some life left in him and the enemy left him as dead.
Hadhrat Munzir and Hadhrat Umar (Radhiyallaho
anhuma], while grazing the camels, noticed vultures hover-

ing in the air. They exclaimed. 'Something foul has hap-
pened, and returned to the camp. They saw from some
distance that their companions were dead and the murder-
ers were standing around their bodies with bloody swords
in their hands. They stopped a while to think what they
might do. Hadhrat 'Umar (Radhiyallaho anho] said:

"Let us go back to Madinah and inform the Prophet
(Sallallaho alaihe wasallam)."
Hadhrat Munzir (Radhiyallaho anho] did not agree. He
said:

"The Prophet (Sallallaho alaihe wasallam) will get the
information sooner or later. I do not like to miss mar-
tyrdom and run away from the place where our com-
panions are lying in their peaceful sleep. Let us go
forward and meet them."

They both went and jumped into the thick of battle. Hadh-
rat Munzir (Radhiyallaho anho) was killed and Hadhrat
'Umar (Radhiyallaho anho] was captured. As 'Amir's
mother had to set free a slave in connection with some vow
that she had made, 'Amir set Hadhrat 'Umar (Radhiyallaho
anho) free and let him go. 'Amir bin Fuhairah (Radhiyal-
laho anho), a slave of Abu Bakr (Radhiyallaho anho), was
also among those who were killed at Bi'r Ma'oona. Jabbar
bin Salmi, who killed him says:

When I thrust my spear through him, he uttered, 'By
Allah. I have triumphed and to my amazement I saw
his body lifted upwards towards the sky. I made enqui-
ries later on as to what was the triumph that 'Amir bin
Fuhairah (Radhiyallaho anho) meant when he uttered,
'By Allah, I have triumphed.' I was told that it was that
of entering into Paradise. This made me embrace
Islam.

These are the illustrious people, of whom Islam is
rightly proud. Death had really more attraction for them
than wine for their enemies. As they did deeds which were
sure to win Allah's pleasure, they felt most triumphant at
the time of surrendering their souls.

9. Hadhrat 'Umair (Radhiyallaho anho) gives up Eating
Dates.

In Badr, the Prophet (Sallallaho alaihe wasallam] was
sitting in a tent. He exhorted the Sahabah to fight, saying:

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Stories of the Sahaabah

Ch. VII: Valour and Heroism

125

"Rise up and race one with another for a Paradise as
wide as are the Heavens and the Earth, prepared for
theMuttaqin."

Hadhrat 'Umair ibnul Humaam (Radhiyallaho anho) was
also listening to this. He exlaimed:

"Bakh! Bakh! (How wonderful)."

The Prophet (Sallallaho alaihe wasallam) asked Hadhrat
'Umair (Radhiyallaho anho) what he meant by that exclama-
tion.

He said: "I wish to be one of those for whom this Paradise
has been prepared."

The Prophet (Sallallaho alaihe wasallam) said:

"Rest assured, you are one of them."

Hadhrat 'Umair (Radhiyallaho anho) then took out a few
dates from his bag and began to eat. While he was eating,
he suddenly said:

"To wait till the dates finish will be a very long time. I
cannot do that."

Saying this, he threw away the dates, and with sword in
hand jumped into the battle-field and fought till he was
killed.

In fact, these people appreciated the value of Paradise,
for their Yaqeen was firm. If we too get that Yaqeen in our
hearts, nothing will be too difficult or too much for us.

10. Hadhrat 'Umar's /(Radhiyallaho anho) Emigration to
Madinah.

Hadhrat Umar (Radhiyallaho anho) is well known for
his valour and heroism by one and all. When the Muslims
were very weak in the beginning, the Prophet (Sallallaho
alaihe wasallam) prayed to Allah to strengthen the Mus-
lims with Hadhrat 'Umar's (Radhiyallaho anho) Islam. This
prayer was answered by Allah in no time, as we have seen
m Chapter I. Hadhrat Abdullah bin Ma'sood (Radhiyallaho
anho) says:

"We could not say our Salaat in the Haram till 'Umar
had accepted Islam."

Hadhrat Ali (Radhiyallaho anho) says:

"Early emigrants to Madinah left Mecca quietly and
secretly, due to the fear of Qureysh. But when Hadhrat
'Umar (Radhiyallaho anho) decided to emigrate, he
hung his sword from his neck, held his bow in his
hand and took a large number of arrows with him. He
first went to Haram, performed Tawaf most confi-
dently, said his Salaat most calmly and then went to
the different groups of Quereysh. declaring before each
of them, "Whoso does not mind his mother lamenting
him, his wife becoming a widow and his children
being rendered orphans, he may come out of Mecca
and face me'. There was none to accept his challenge."

11. Expedition to Moota.

Of the epistles that the Prophet (Sallallaho alaihe wa-
sallam) despatched to various kings, inviting them to Islam,
one was sent to the King of Busra through Hadhrat Haris
bin Umair Azdi. When Hadhrat Haris (Radhiyallaho anho)
reached Moota. he was killed by Sharjeel Ghassani. one of
the governors of Caesar. The murder of the envoy was
against all laws of inter-tribal morality. The Prophet (Sallal-
laho alaihe wasallam) was naturally very much upset when
the news reached him. He collected an army. 3 000-strong,
to advance against the enemy. While nominating Hadhrat
Zaid bin Harithah (Radhiyallaho anho) to command the
army, the Prophet (Sallallaho alaihe wasallam) said:

"If Zaid is killed, then Ja'far bin Abi Talib will be your
Amir and if he is also martyred, then Abdullah bin Ra-
wahah will take the command. If he also dies, then you
can select a commander from among yourselves."

A Jew, who was listening to this, said:

"All the three must die. This is exactly how the earlier
Prophets used to prophesy."

The Prophet (Sallallaho alaihe wasallam) gave Hadhrat
Zaid (Radhiyallaho anho) a white flag made by himself. He
then accompanied the army for some distance out of Madi-
nah and prayed for them saying:

"May Allah bring you back safely and triumphantly.

May He guard you against all evils."

At that moment, Hadhrat Abdullah bin Rawahah (Rad-
hiyallaho anho), who was a poet too, recited three couplets,
which meant:

126 Stories of the Sahaabah

"I only wish forgiveness of my sins and a sword to
cause my blood to gush out like water from a fountain.

Or a spear to pierce me through my liver and my stom-
ach. And when people pass my grave they say:

'May you, who have died for Allah's cause,

Triumph and prosper. You are really triumphant and
prosperous."

Sharjeel received the intelligence about this army. He
prepared himself to meet them with an army, 100 000-
strong. When they proceeded further, they heard the
rumour that the Caesar himself was coming with another
army of 100 000-men to help Sharjeel. The Sahabah hesi-
tated whether they should face such heavy odds or inform
the Prophet (Sallallaho alaihe wasallam) for further instruc-
tions. At this Hadhrat Abdullah bin Rawahah (Radhiyal-
laho anho) called aloud:

"Friends! what are you bothering about? What are you
here for? You are here to be martyred. We have never
fought by dint of our strength in arms and numbers.
We have always fought on the score of Islam, through
which Allah has exalted us. You are sure of one of the
two triumphs: Victory or Martyrdom."

Thus exhorted by Hadhrat Abdullah bin Rawahah
(Radhiyallaho anho), the Sahabah decided to advance till
they faced the Christian army in the battle-field of Moota.
Hadhrat Zaid (Radhiyallaho anho) with flag in his hand di-
rected the field operations. A fierce battle raged; Sharjeel's
brother was killed in action. Sharjeel himself fled from the
field and took shelter in a fort. He sent a message to the
Caesar, who immediately despatched for his help and an
army, which was 200 000-strong. The Muslims were fight-
ing against very heavy odds. Hadhrat Zaid (Radhiyallaho
anho) was killed and the flag was taken over by Hadhrat
Ja'far (Radhiyallaho anho). He intentionally disabled his
horse to dispel any idea of returning home from the battle-
field. He then recited a few couplets, which meant:

"O, people! What a beautiful place is Paradise. And
how happy is its approach! How fine and how cool is
its water. The Roman's doom is at hand, I must finish
them all."

Stories of the Sahaabah

127

With flag in one hand and sword in the other, he jumped
into the enemy lines. The enemy cut his right hand, which
held the flag. He at once transferred it to his left. When that
was cut off, he held the flag in his teeth and supported it
with his bleeding arms. His body was cut into two by
somebody from behind and fell dead. He was thirty-three at
that time.

Hadhrat Abdullah bin Umar (Radhiyallaho anho) says:

"When we removed him from the battle-field, we
counted as many as ninety wounds on his body — all
on the front side."

When Hadhrat Ja'far (Radhiyallaho anho) was killed, Hadh-
rat Abdullah bin Rawahah (Radhiyallaho anho) was eating
a piece of meat in a corner of the battle-field. He had been
hungry for three days. On hearing about Hadhrat Ja'far's
(Radhiyallaho anho) death, he threw away that piece of
meat, saying to himself:

"Abdullah! You are busy in eating, while Ja'far has
reached Paradise."

He took the flag and began to fight. His finger was severely
injured and hung loose. He put the hanging finger under
his foot and tore it off from the hand, and then rushed for-
ward. Knowing the Muslims were fighting against very
overwhelming odds, and his own weakness, made him
pause for a moment. He at once recovered from his despair
and said to himself:

"O, Heart! what makes you tarry now? Is it for the love
of wife? If so, then I divorce her this very moment. Is it
for the slaves? Then I set them all free. Is it for the
garden? I give it over in Sadaqah. He then recited a few
couplets, which meant: 'O, Abdullah! You have to go
down after all; whether you do it willingly or unwil-
lingly. You have had enough of peace. O, you, who are
only a drop of dirty fluid! See how the disbelievers are
assaulting the Muslims. Why does Paradise not entice
you? Even if you are not killed in this battle, remem-
ber, you have to die one day."

He then got down from his horse. Meanwhile his cousin
brought him a slice of meat, saying, "You have had neither
sleep nor food for so many days. Eat this" and- -take a little
rest before you fight." He held the slice and was about to

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Stories of the Sahaahah

Ch. VII: Valour and Heroism

129

eat it when he heard an uproar of the enemy's assault from
one direction. He threw away the slice and jumped into the
crowd, striking with his sword till he was killed.

The history of the Sahabah is full of episodes, which
show that worldly pleasures were most insignificant in
their eyes, and their only concern was to get success in the
Hereafter.

12. The Story of Saeed bin Jubair and Hajjai Bin Yusuf.

We see the same spirit even in their successors (the Ta-
bi'ees). I close this chapter with an account of Saeed bin
Jubair, who is famous Tabi'ee. The Prophet (Sallallaho
alaihe wasallam) has said:

"To utter truth in the face of a tyrant is the best Jihad."

This is a story of Jihad of that type. At that time, Hajjaj bin
Yusuf, the notorious blood-shedder was in power. Hajjaj's
harshness and tyranny are well known in human history.
The rulers in those days, in spite of their shortcomings,
never lagged behind in propagating the faith, yet we treat
them as the worst among rulers because of the contrast
with the just and God-fearing rulers. He was the viceroy of
king Abdul Malik bin Marwan for Hijaz and Iraq. The king
lived in Damascus and Hajjaj had his headquarters at
Koofah. Saeed bin Jubair had fought against Hajjaj on the
side of Ibnul Ash-ath. After the defeat, Saeed (RahmatuUah
alaih) ran away and took asylum in Mecca. The Govern-
ment posted a very stern person as the Governor of Mecca,
with instructions to'arrest Saeed. The Governor assembled
all the people of Mecca and read before them the order of
Abdul Malik, which said:

"Any person who gives shelter to Hadhrat Saeed (Rah-
matuUah alaih) shall meet the same fate as Hadhrat
Saeed (Rahmatullahi alaih) himself."

He then announced to the people:

"By Allah, I must kill the person who gives shelter to
Hadhrat Saeed (RahmatuUah alaih). His and his neigh-
bours houses shall be razed to the ground. '

Hadhrat Saeed (Rahmatullahi alaih) was arrested with great
difficulty and sent to Koofah. When he was brought before
Hajjaj, the following conversation took place:

Hajjaj:

Hadhrat Saeed:
Hajjaj:

Hadhrat Saeed:

Hajjaj:

Hadhrat Saeed:

Hajjaj:
Hadhrat Saeed:

Hajjaj:

Hadhrat Saeed:

Hajjaj:
Hadhrat Saeed:

Hajjaj:

Hadhrat Saeed:

Hajjaj:

Hadhrat Saeed:

"What is your name?"

"My name is Saeed (lit. auspicious)."

"What is your father's name?"

"Jubair (lit. Trimmed)."

"No, you are in fact Shaqi (lit. wretched)
son of Kusair (lit. a broken thing)."

"My mother knew my name better than
you do."

"You are wretched and your mother is also
wretched."

"The Knower of the hidden things is
someone else"

• "Look! I am putting you to sword."

"Then my mother was right in giving me
this name."

"I shall send you to Hell."

"If I knew that you had that power. I
would have taken you as my god."

"What is your belief about the Prophet
(Sallallaho alaihe wasallam)?"

"He was an apostle of Mercy and a
Prophet of Allah, sent with the best Guid-
ance for the whole creation."

"What do you say about the Khalifas?"

"I am not a warder over them. Everybody
is responsible for his own actions."

"Who is the most exalted of the four Khali-
fahs?"

"The one who had been able to please
Allah more than the rest."

"Which of them had been able to please
Allah more than the rest?"

"This is known only to Him Who knows
what is hidden in the bosoms and what
the hearts conceal."

•sl

130

Hajjaj:

Stories of the Sahaahah
"Is Ali in Paradise or in Hell?"

Hadhrat Saeed: "I can answer only after I visit the two
places and meet their dwellers."

Hajjaj:

"How shall I fare on the Day of Judge-
ment?"

Hadhrat Saeed: "I am not fit to receive the knowledge of
the unseen?"

Hajjaj: "You do not intend to tell me the truth."

Hadhrat Saeed: "But I did not tell a lie either."

Hajjaj : ' ' Why do you never laugh? ' '

Hadhrat Saeed: "I do not see anything to laugh at; and
indeed why should one laugh, who is cre-
ated from dust, who has to appear on the
Day of Judgement, and is always sur-
rounded by tribulations.

Hajjaj: "But I do laugh."

Hadhrat Saeed: "Allah has created us with different tem-
peraments."

Hajjaj: "I am now going to kill you."

Hadhrat Saeed: "The time and mode of my death have
already been decreed."

Hajjaj: "Allah has preferred me to you."

Hadhrat Saeed: "Nobody can be proud of his relation with
Allah, unless he knows his position; and
Allah is the only knower of the unseen."

Hajjaj: "Why should I not be proud of my relation

with Allah, when I am with the Amir-ul-
Mominin and you are with the rebels."

Hadhrat Saeed: "I am with the other Muslims. I myself
shun mischief, but nobody can change the
decree of Allah."

Hajjaj:

"What do you say about what we collect
for Amir-ul-Mominin?"

Hadhrat Saeed: "I do.not know what you collect for him,"

Hajjaj sent for gold, silver and dresses from the trea-
sury and showed these to Saeed.

Ch. VII: Valour and Heroism

131

Hadhrat Saeed: "These are useful, provided you are able to
obtain with them the things that may pro-
vide you peace on the Day of Consterna-
tion (i.e Day of Judgement), when every
nursing mother will forget her nursing,
and every pregnant one will be delivered
of her burden, and when nothing but good
will be of any avail."

Hajjaj:

"Are our collections not good?"

Hadhrat Saeed: "You have collected them, and you are the
best judge."

Hajjaj:

"Do you like any of these things for your-
self?"

Hadhrat Saeed: "I only like the things which Allah likes."

Hajjaj : " Woe to you ! "

Hadhrat Saeed: "Woe is for the person who is deprived of
Paradise and is made to enter Hell."

Hajjaj: (Annoyed): "Say how should 1 kill you?"

Hadhrat Saeed: "As you would like to be killed."

Hajjaj: "Should I forgive you?"

Hadhrat Saeed: "Allah's forgiveness is real. Your aforgive-
ness is of no value. ' '

Hajjaj:

(To the executioner): "Kill this man."

Hadhrat Saeed laughed while he was being taken for
execution. Hajjaj was informed of this. He called him back.

"What made you laugh?"

Hadhrat Saeed: "Your boldness with Allah, and His clem-
ency to you."

Hajjaj: "I am killing a person who has caused dis-

sent among the Muslims. (To the ex-
ecutioner) Kill him in front of me."

Hadhrat Saeed: "Let me say my Salaat of two rakaats."

After finishing Salaat, he faced Qiblah and recfted:

1 1

132

Stories of the Sahaabah

(A. cUj\l)

"Verily, I have turned my face toward Him Who cre-
ated the heavens and earth, as one by nature upright,
and I am not of the idolaters" (VI: 80).

Hajjaj: "Turn him from our Qiblah and let him

face the Qiblah of the Christians, who also
caused dissension and dispute among
their community."

His face was immediately turned to the other direction.
Hadhrat Saeed:

ijiJ\) M iir'j ^ Ijiji Uiji

"And wither-so-ever you turn, there is Allah's count-
enance" (II: 115), Who is knower of the hidden
thoughts.

Hajjaj: "Make him lie on his face. We are only re-

sponsible for appearance."

Hadhrat Saeed (Rahmatullahi alaih) was made to lie on his

face.

Saeed:

;l) ^>i ij\i '^/^ i^j ^JujJ 1^3 j ^ i^

"Thereof We created you, and thereunto We return
you, and thence We bring you forth a second time."

(XX: 55).

Hajjaj: "Kill him"

Hadhrat Saeed: I call you to witness what I recite:

"I bear witness that there is no god except Allah, who
is all alone and Who has no partner and I bear witness
that Muhammad (Sallallaho alaihe wasallam) is His
slave and His Prophet."

Ch. VII: Valour and Heroism 133

He was then beheaded (Inna lillahi wa inna ilaihi raaj-oon).

After the execution, too much blood came out from
Hadhrat Saeed's (Rahmatullahi alaih) body. Hajjaj himself
marvelled greatly at it. He inquired the reason from his
doctors, who said: —

"His tranquillity and composure at the time of death
had kept his blood in its original form. Generally,
people to be executed are so much scared and afraid of
death that their blood curdles and does not flow pro-
fusely."

There are many such incidents in the annals of the
Taabi'een. Hadhrat Imam Abu Hanifa, Hadhrat Imam
Malik, Hadhrat Imam Ahmad bin Hambal and other div-
ines had to undergo trials and tribulations because of their
truthfulness; but they remained steadfast in the righteous
path.

134

CHAPTER-VIII

ZEAL FOR KNOWLEDGE

The Kalimah is the essence of Islam and the basis for
all achievements. No good action is acceptable with out
belief in Kalimah. The Sahabah, therefore, devoted most of
their energy, specially in the early days of Islam, to the
propagation of the Kalimah and to fighting with the forces
that resisted it. Although their engagements left them very
little time to drink deep from the ocean of learning with the
single-mindedness demanded thereof, yet their zeal even in
this direction has left us a legacy in the form of knowledge
about the Qur'an and Hadith, which is quite highly credita-
ble and a glaring example. When Sahabah go;t a little lei-
sure from the work that kept them eng&ged in the
beginning of Islam, and also when the number of people in
Islam grew considerably, Allah revealed the following
verse in the Qur'an:

I j^i^ iiivt ^ iiji jr j^ >•:/ jii . iiir I jji^i ojI.];ii oir u j

(^ rr ;,^i) OjjiA; ^ ^'l Tj<;^j lit -^^ ijj^lJj ^-JU, ^

"And the believers should not all go out (in the path of
Allah). Of every group of them, a party only should go
forth that they (who are left behind) may gain sound
knowledge in religion and that they may warn their
folk when they come to them, so that they may
beware." (IX: 122).

Hadhrat Abdullah bin Abbas (Radhiyallaho anho) says:

"The verses of the Qur'an which were revealed in the
beginning of Islam, demanding every Muslim to move
out in the path of Allah; for example:

(Tl hyi\) Qi Ulip ^lii \j^ VI

"If you go not forth, He will afflict you with a painful
doom; {IX: 39)"

(i\ i,yi\) h ^ 'J ,;iwL'lj '^}y\ ij-iAbrj "iliij UU>- lj>'l

Ch. VIII: Zeal /or Knowledge

135

'Go forth, light and heavily armed, and strive with
your wealth and your lives in the way of Allah;

(IX:41).'

These verses were later on superceded by the foregoing
verse, which advised only a party from each group to leave
their places.

(^^fT i.yi\) OjjA»«i ^ ^\ lj«rj lil (►**J» 'jj4rJj c?!-"' J.

The Sahabah, very few in number as they were, had to
assume the responsibilities of Islam in all fields. Allah
therefore endowed them with the versatility that was
theirs. After the Sahabah, the Islam spread far and wide
and the Muslims swelled in number. Again, the later
people lacked the versatility of the Sahabah. Allah then
caused different people to specialize in different branches
of Islamic learning. Mohaddithin were to devote them-
selves to the collection and propagation of Hadith. Simi-
larly the Fuqaha (jurists) Soofia (Experts in Zikr), Qurraa
(Experts in recitation of Qur'an), Mujahidin (Fighters in the
path of Allah), etc, each own group had its own field to
take up as a whole-time task. This was very necessary at
that time, for otherwise different branches of Islamic learn-
ing would not have developed so nicely, as it is difficult for
one man to specialize in all the branches. The Prophets
(alaihimus salaam), and specially Muhammad (Sallallaho
alaihe wasallam) the chief among them, were specially en-
dowed with such a capacity. This will explain why the
stories of other eminent personalities, besides the Sahabah
have also been narrated in this chapter.

1. Sahabah's Panel for Fatwa.

Although all the Sahabah, along with their engagement
in Jihad and propagation of faith, were devoted to acquir-
ing and further spreading of knowledge, yet there was a
panel of Sahabah who were exclusively entrusted with
Fatwa, even during the life time of the Prophet (Sallallaho
alaihe wasallam). The panel comprised the following Saha-
bah:—

Hadhrat Abu Bakr, Hadhrat 'Umar, Hadhrat Usman,
Hadhrat Ali, Hadhrat Abdur Rahman bin 'Auf. Hadhrat

•I I

136

Stories of the Sahaabah

Ch. VIII: Zeal for Knowledge

137

Ubayy bin Kaab, Hadhrat Abdullah bin Mas'ood, Hadhrat
Ma'aaz bin Jabal, Hadhrat Ammaar bin Yaasir, Hadhrat Hu-
zailah, Hadhrat Salman Farsi, Hadhrat Zaid bin Thabit
Hadhrat Abu Musa, Hadhrat Abu Darda (Radhiyallaho
anhum).

To give Fatwa during the lifetime of the Prophet (Sal-
lallaho alaihe wasallam] was a big privilege for these Saha-
bah, and speaks of their deep and dependable knowledge.

2. Hadhrat Abu Bakr (Radhiyallaho anho) burns his col-
lections:

Hadhrat Aishah (Radhiyallaho anha) says:

"My father (Hadhrat Abu Bakr) (Radhiyallaho anho)
had a collection of five hundred Hadiths. One night I
noticed that he was very restless. He was tossing about
in the bed and could not sleep. I got worried over this
and inquired, 'Are you suffering from any trouble or
worried about anything.' But he did not speak and re-
mained restless throughout the night. Next morning he
called me and said, 'Bring the collection of Hadith that
I gave you to keep.' I brought the book and he set fire
to it, till it was burnt. He said. The collection con-
tained many Hadiths that I had heard from other
people. I thought if I died and left behind a Hadith ac-
cepted as authentic by me, but really not so, then I
should have to answer for that."

It was Hadhrat Abu Bakr's (Radhiyallaho anho) zeal for
knowledge, that caused him to compile a book of five hun-
dred Hadiths. But it was due to his extreme cautiousness
that he burnt the collection.

The Sahabah were very careful and cautious about
Hadith. That is why you find very few Hadiths narrated by
eminent Sahabah; those people who do not hesitate to
quote Hadith (without authority) in their sermons from the
pulpit should take a lesson from this story. Hadhrat Abu
Bakr (Radhiyallaho anho) remained in the Prophet's com-
pany for most of his time; many Sahabah say:

Hadhrat "Abu Bakr (Radhiyallaho anho) was the most
learned amongst us;"

Hadhrat 'Umar (Radhiyallaho anho) says:

"After the death of the Prophet (Sallallaho alaihe wa-
sallam), when the Khalifah's selection was under con-
sideration, Hadhrat Abu Bakr (Radhiyallaho anho)
addressed the people quoting all those verses of the
Qur'an and all such Hadiths of the Prophet (Sallallaho
alaihe wasallam) which dealt with the virtues and
privileges of the Ansar."

This shows how much knowledge of the Qu'ran he had,
and how many Hadiths he remembered. In spite of all this,
there are very few Ahadith that have been narrated by
Hadhrat Abu Bakr (Radhiyallaho anho). For similar
reasons, Imam Abu Hanifah (RahmatuUah alaih) too was
not so liberal in reporting Hadith.

3. Hadhrat Mu'sab bin Umair (Radhiyallaho anho) Car-
ries out Tabligh.

A story about Hadhrat Mus'ab bin Umair (Radhiyal-
laho anho) has already been given in Chapter VII. When the
first group of people from Madinah embraced Islam in
Mina, the Prophet (Sallallaho alaihe wasallam) deputed
Hadhrat Mus'ab bin Umair (Radhiyallaho anho) to go with
them to teach Islam arid preach to others. He remained
busy all the time in teaching the Qur'an and other Islamic
practices to the people. He stayed with Hadhrat As'ad bin
Zararah (Radhiyallaho anho) and was known as 'Muqree'
(the teacher).

Sa'd bin Ma'az and Usaid bin Hudhairiyah, who were
among the chiefs of Madinah, did not like Mus'ab's activi-
ties. Sa'd said to Usaid:

You go to As'ad and tell that we do not like his having
brought a stranger with him to Madinah, who misleads
the poor and simple folk of the town."

Usaid went to Hadhrat As'ad (Radhiyallaho anho) and
talked to him very harshly. Hadhrat As'ad (Radhiyallaho
anho) said to him:

"You first listen to him; if you like his teachings, you
may accept them; if not, you have every right to de-
nounce and stop him."

Usaid agreed to it. Hadhrat Mus'ab (Radhiyallaho anho) ex-
plained the virtues of Islam and recited a few verses of the
Qur'an before him. Usaid said:

•I I

138 Stories of the Sahaabah

"These teachings are very fine and these verses are
simply beautiful. Hov*^ do you admit a person to vour
faith?" ^

He said: "You take a bath, put on clean clothes and recite
theKalimah."

Usaid immediately complied with all these formalities and
embraced Islam. He then went to Sa'd and brought him to
Mus'ab (Radhiyallaho anho) to listen to his Tabligh. Sa'd
also embraced Islam. No sooner had Sa'd accepted Islam
than he went to people of his clan (Banu Ash-hal) and said
to them:

"What type of person do you think I am?"

They replied: "You are the best and the noblest of the
clan."

He then said: "I have vowed not to talk to your men and
women until you all embrace Islam and be-
lieve in Muhammad (Sallallaho alaihe was-
sallam)."

All the men and women of Banu Ash-hal embraced Islam
then and there. Hadhrat Mus'ab (Radhiyallaho anho) began
to teach them and train them in Islam.

No sooner did anybody embrace Islam than he began
to preach it. Everyone of them considered it incumbent
upon him to preach and teach to others what he know
about Islam. His trade, farm or occupation was no barrier to
Tabligh.

4. Hadhrat 'Ubayy bin Ka'ab (Radhiyallaho anho)
Teaches Hadith.

Hadhrat Ubayy bin Ka'ab (Radhiyallaho anho) is one
of the most eminent Sahabah and was an expert in the reci-
tation of the Qur'an. Very few Arabs were literate before
Islam, and he was one of these. The Prophet (Sallallaho
alaihe wasallam) used to dictate the revealed Qur'an to
him. He memorised the Qur'an during the life time of the
Prophet (Sallallaho alaihe wasallam) and had thorough
understanding of it. The Prophet (Sallallaho alaihe wasal-
lam) is reported to have said:

"Hadhrat Ubayy bin Ka'ab (Radhiyallaho anho) is the
greatest Qari of my Ummat."

Ch. VIU: Zeal for Knowledge

139

He used to finish the Qur'an once in Tahajjud in eight
nights. Once the Prophet (Sallallaho alaihe wassalam) said
to him:

"Allah has commanded me to recite the Qur'an to

you."
He said: "O, Prophet of Allah! Did Allah mention me by
my name?"

The Prophet (Sallallaho alaihe wasallam) replied:

"Yes, He mentioned you by your name."
Tears began to roll down his cheeks with excessive joy.
Hadhrat Jundub bin Abdullah (Radhiyallaho anho) says:

"When I went to Madinah to acquire knowledge, I
found that people were sitting in groups, and each
group was entrusted to a teacher. In one of the groups I
saw a person teaching Hadith, clad in two sheets of
cloth and looking like a traveller. I asked the people,
'Who is this person?' They said, 'He is our esteemed
Imam, Hadhrat Ubayy bin Ka'ab (Radhiyallaho anho).'
When he finished teaching, I followed him to his
house. He was staying in a very old and dilapidated
building, with little or no furniture. I noticed Hadhrat
Ubayy (Radhiyallaho anho) living in a very simple and
ascetic life.'
Hadhrat Ubayy (Radhiyallaho anho) says:

"Once the Prohet (Sallallaho alaihe wasallam) tested
me in my knowledge of the Qur'an. He asked me,
'Ubayy, which is the most august verse of the Qur'an?'
I said, 'Allah and His Prophet (Sallallaho alaihe wasal-
lam) know best.' He again asked my the same question
and I gave the same modest and respectful reply. When
he put the same question once again, I replied, 'The
most august verse in the Qur'an is Ayatul Kursi (11:
255).' My reply made him very happy. He said, 'May
Allah bless you through your knowledge. ' -

Once the Prophet (Sallallaho alaihe wasallam) was leading
Salaat when he missed one verse. Ubayy (Radhiyallaho
anho) pointed out the correction from behind. On finishing
Salaat, the Prophet (Sallallaho alaihe wasallam) inquired
'Who corrected me?' He was told that it was Hadhrat Ubayy

1/5

140

Stories of the Sahaabah

Ch. VIII: Zeal for Knowledge

141 £.

(Radhiyallaho anho). He remarked, 'I also thought that it
was he."

In spite of his devotion to knowledge and his special
job of writing the Qur'an, he took part in all the battles by
the side of the Prophet (Sallallaho alaihe wasallam). He did
not miss a single campaign or expedition led by the
Prophet (Sallallaho alaihe wasallam).

5. Hadhrat Huzaifah's (Radhiyallaho anho) Anxiety Re-
garding Tribulations.

Hadhrat Huzaifah (Radhiyallaho anho) is one of the
well-known Sahabah. He is known as 'Keeper of Secrets.'
The Prophet (Sallalaho alaihe wasallam) had confided to
hjm the names of Munafiqin, and had informed him in
chronologicar order all the tribulations which the Muslims
were to face till the last day. He gave him full details (viz.
the name of the mischief maker, his parents' names, his
community, etc.) about the incidents that were going to
affect three hundred or more people. Hadhrat Huzaifah
(Radhiyallaho anho) sayis:

"Other people used to ask the Prophet (Sallallaho
alaihe wasallam) about good things, while I always
asked him about the adverse events, so that I might
guard against them."

He then narrated the following conversation with the
Prophet:

Huzaifah:

"O, Prophet of Allah! Shall we revert to
evil, after the good that you have brought

us?'

The Prophet: "Yes. The evil is coming."

Huzaifah: "Shall we have good again after that evil?"

The Prophet: "Huzaifah! Go and read the Qur'an, medi-
tate on its meaning and follow its com-
mandments."

But Huzaifah anxiety grew more and more, and he con-
tinued his queries about evils that were to befall the Mus-
lims.

Huzaifah: "O, Prophet of Allah! Tell me if good will

come after that evil?"

The Prophet: "Yes, good will come again, but the hearts
of the people will not be so clear as before."

Huzaifah: "And will there by any evil coming after

this good?"

The Prophet: "Yes, There will be such persons who will
misguide the people and take them to Hell."

Huzaifah: "What should I do if I witness that time?"

The Prophet: "If there be a group of Muslims united
under one Amir, then join them, otherwise
dissociate yourself from all such factions
and be secluded in a corner, or take refuge
under a tree (i.e., in the forest) and be there
till you die."

As the Prophet (Sallallaho alaihe wasallam) had dis-
closed to him the identities of the Munafiqin of that time,
Hadhrat Umar (Radhiyallaho anho) used to ask him:

"Is there any Munafiq among my deputies?"

He once replied: "Yes. There is one, but I shall not dis-
close his name."

Hadhrat Umar (Radhiyallaho anho) dismissed the man,
probably by his own discernment.

Whenever somebody died, Hadhrat Umar (Radhiyal-
laho anho) would inquire if Hadhrat Huzaifah (Radhiyal-
laho anho) was participating in the funeral prayer. If
Huzaifah (Radhiyallaho anho) did not do so, then Hadhrat
Umar (Radhiyallaho anho) would also absent himself from
that funeral:

'when Hadhrat Huzaifah (Radhiyallaho anho) was
about to die, he wept in anxiety and uneasiness. People
said to him:-

"Are you weeping over your departure

from this world?"

He said: "No. I am not weeping over that. I love to

die. I weep because 1 do not know
whether, at this time of my departure
from this world, Allah is pleased with
me or not."

He then prayed: "O, Allah, these are the last moments of

142 Stories of the Sahaabah

my life. You know that I have always
loved Thee. Bless my meeting with
Thee."

6. Hadhrat Abu Hurairah's (Radhiyallaho anho)
Memory for Hadith.

Hadhrat Abu Hurairah (Radhiyallaho anho) is another
eminent Sahabi. No other person has narrated as many
Ahadith as he has done. He embraced Islam in 7 A.H. and,
as the Prophet (Sallallaho alaihe wasallam) died in 11 A.H.,
he had been with him for four years only. People used to
marvel how he could remember so many Ahadith in such a
short period. He explains this himself, saying:

"People wonder how I narrate so many Ahadith. The
fact is that my Muhajir brothers remained busy in trade
and my Ansar brothers did their farming, while I was
always with the Prophet (Sallallaho alaihe wasallam). I
was among the people of Suffah. I never cared to earn
my living; I was contented with the little food that the
Prophet (Sallallaho alaihe wasallam) could give me. I
would be with the Prophet (Sallallaho alaihe wasal-
lam) at times when no one else was there. I once com-
plained to the Prophet (Sallallaho alaihe wasallam)
about my poor memory. He said, 'Spread your shawl!' I
did so. He made some signs on the shawl with his own
hands and said, 'Now wrap this shawl around you.' I
wrapped it around my breast. Since then, I never have
forgotten anything that I have wished to remember."

The people of Suffah were residents in the Prophet's
mosque. They had no regular source of income. They were
the guests of the Prophet (Sallallaho alaihe wasallam), who
transferred to them the Sadaqah and shared with them the
gifts that he received. Abu Hurairah (Radhiyallaho anho)
was one of them. He would, sometimes, go without food for
days together and sometimes would behave like a lunatic,
due to 5ii:cessive hunger, as we have already seen in Chap-
ter Ill.-Iri spite of such difficulties, he was all the time occu-
pied in memorising the sayings of the Prophet.

This enabled him to narrate such a large number of
Ahadith Imaam Ibn Jauzi (Rahmatullahi alaih) has attribu-
ted as many as 5 374 Ahadith to him. Once he narrated the
following Hadith:-

Ch. VIII: Zeal for Knowledge

143

"A person participating in a funeral gets one Qeeraat of
reward if he returns after the funeral service, but gets
two Qeeraats of reward if he remains there till the
burial is over, and one Qeeraat is weightier than mount
Uhud."

Hadhrat Abdullah bin 'Umar (Radhiyallaho anho) heard
this and doubted authenticity of the Hadith, saying:

"O, Abu Hurairah! Think before you speak."

Hadhrat Abu Hurairah (Radhiyallaho anho) got upset over
this and took Hadhrat Abdullah bin Umar (Radhiyallaho
anho) to Hadhrat 'Aishah (Radhiyallaho anha), and said to
her:

"O, Ummul-Mo'minin, I request you to say by Allah if
you have heard from the Prophet (Sallallaho alaihe wa-
sallam) the Hadith regarding Qeeraats of reward?"

She said: "Yes. I have heard this Hadith."

Hadhrat Abu Hurairah (Radhiyallaho anho) then said to
Hadhrat Abdullah bin Umar (Radhiyallaho anho):

"During the Prophet's time, I had no tree to plant in
the orchard and no merchandise to sell in the market. I
was always with the Prophet. My only job was to mem-
orise what the Prophet said, and to eat only what he
gave me."

Hadhrat Abdullah bin Umar (Radhiyalliiho anho) said:

"No doubt. Of us all, you were the most constant in at-
tendance to him and therefore most informed about the
Prophet (Sallallaho alaihe wasallam)."

With all these achievements, Hadhrat Abu Hurairah
(Radhiyallaho anho) says:

"I recite Istighfar 12000 time daily."

He had a piece of thread with 1000 knots. He would
not go to sleep until he had said Subhanallah on all of
these knots.

7. Death of Musailamah and Compilation of Qur'an.

Musailamah was an imposter who called liimself a
Prophet, even during the life time of the Prophet (Sallal-

144

Stories of the Sahaabah

Ch. VIU: Zeal for Knowledge

145

laho alaihe wasallam). After the death of the Prophet (Sal-
lallaho alaihe wasallam), people of the weak faith,
especially among wandering Arabs, began to desert Islam
and become renegades. Musailamah took advantage of the
situation and succeeded in causing a large number of
people to fall a prey to his seduction. Abu Bakr (Radhiyal-
laho anho) decided to put a stop to this onslaught on Islam.
A fierce battle was fought with him, in which the Muslims
triumphed with the help of Allah, and Musailamah was
killed. A good number of Sahabah, including many Huffaz,
however, lost their lives. After this battle, Hadhrat Umar
(Radhiyallaho anho) went to Hadhrat Abu Bakr (Radhiyal-
laho anho) and said:

"Many Huffaz gave been slain in this battle. I am afraid
we are likely to lose a good portion of the Qur'an if we
fight a few more battles and suffer loss of Hufaaz at
this rate. I, therefore, suggest that the Qur'an may be
compiled and preserved in the form of one complete
book."

Hadhrat Abu Bakr (Radhiyallaho anho) remarked:

"How can I venture on a thing that was not done in the
life of the Prophet (Sallaltaho alaihe wasallam)?"

But Hadhrat Umar (Radhiyallaho anho) pressed his point
so much that Hadhrat Abu Bakr (Radhiyallaho anho)
agreed to it. He sent for Hadhrat Zaid bin Thabit (Radhiyal-
laho anho) and informed him of what had passed between
him and Umar (Radhiyallaho anho), and then said:

"You are young and intelligent. Everybody considers
you trustworthy. Moreover you were charged by the
Prophet (Sallallaho alaihe wasallam) with the writing
of the Qur'an during his life time. I, therefore, request
you to go to the people and collect the Qur'an from
them and compile it in the form of a book."

Hadhrat Zaid (Radhiyallaho anho) says:

"By Allah, if Abu Bakr (Radhiyallaho anho) had asked
me to shift a mountain from one place to another, it
would not have been so hard for me as the compilation
of the Qur'an. I said, 'How do you both dare to take up
a thing which was not done by the Prophet (Sallallaho

alaihe wasallam)?" They explained to me their point,
till Allah made the truth dawn on me, and I also was
convinced of the importance of the task. I then started
going to the people and collecting the Qur'an from
those who had written it and from those who had
learnt it by heart, till the final collection was ready."

Look at the spirit of the Sahabah as regards their
strictly following the Prophet (Sallallaho alaihe wasallam).
Shifting of a mountain from its position was not so difficult
for them as doing a thing that they had not seen the
Prophet (Sallallaho alaihe wasallam) doing. Allah gave
them the honour of doing the greatest service to Islam by
compiling the Qur'an, which is the source-book of Islam.
Hadhrat Zaid (Radhiyallaho anho) was so particular and
cautious that he would accept the fragments only when
these were proved to be written during the Prophet's time
and after they were duly corroborated -by the recitation of
those who had preserved the Qur'an in their hearts. No
doubt, he had to go from door to door and person to
person, but Allah caused, thanks to his labours, every word
revealed by Him to be collected and compiled. He was con-
stantly assisted by Hadhrat Ubayy bin Ka'ab (Radhiyallaho
anho), whom the Prophet (Sallallaho alaihe wasallam) had
declared a great expert in Qur'anic knowledge. The Mus-
lims of all times are highly indebted to the Sahabah for
their marvellous achievement.

8. Hadhrat Ibn Mas'ood's (Radhiyallaho anho) Cautious-
ness About Hadith:

Hadhrat Abdullah bin Mas'ood (Radhiyallaho anho) is
one of those eminent Sahabah who were entrusted with the
task of issuing Fatwa, even during the Prophet's (Sallallaho
alaihe wasallam) time. He had been in the fold of Islam
since its advent and was one of the emigrants to Abyssinia.
He accompanied the Prophet (Sallallaho alaihe wasallam)
in all his campaigns and worked as his attendant. He car-
ried the shoes of the Prophet (Sallallaho alaihe wasellam),
provided him with a pillow when he needed one. and
brought him water for his Wudhu. He was therefore called
"The Keeper of the shoes", "The Keeper of Pillow" and
"The Manager for Wudhu". The Prophet (Sallallaho alaihe
wasallam) once said:

"Abdullah bin Mas'ood (Radhiyallaho anho) is the

146 Stories of the Sahaabah

only person whom I can safely appoint as an Amir
without consulting anybody."

He was permitted by the Prophet (Sallallaho alaihe wasal-
1am) to visit him at all times. The Prophet (Sallallaho
alaihe wasallam) is reported to have said:

(1) "If you want to recite the Qur'an as it was revealed
to me, then copy the recitation of Abdullah bin
Mas'ood."

(2) "Believe in what Abdullah bin Mas'ood (Radhiyal-
laho anho) narrates about me."

Hadhrat Abu Moosa Ash'ari (Radhiyallaho anho) says:

"Abdullah bin Masood (Radhiyallaho anho) and his
mother visited the Prophet's (Sallallaho alaihe wasal-
lam) house so often and were so at home there that the
people of Yemen, who had come to see the Prophet
(Sallallaho alaihe wasallam), took him as one of the
Ahlul Bait (family member.)" Though he was so near
to the Prophet (Sallallaho alaihe wasallam), yet he was
very cautious about narrating the words of the Prophet
(Sallallaho alaihe wasallam). Hadhrat Abu 'Amir Shai-
bani (Radhiyallaho anho) says:

"I stayed with Abdullah bin Mas'ood (Radhiyallaho
anho) for one year. I never heard him attributing any
words direct to the Prophet (Sallallaho alaihe wasal-
lam). Whenever he intended doing so, he would shiver
with fear."

Hadhrat 'Amr bin N^aimoon (Radhiyallaho anho) says:

"I have been visiting Abdullah bin Mas'ood (Radhiyal-
laho anho) every Thursday for one year: I never heard
him attributing any words direct to the Prophet (Sallal-
laho alaihe wasallam). Once he was narrrating Hadith.
When he uttered the words 'The Prophet (Sallallaho
ailaihe wasallam) said so,' then his body began to
shiver, his eyes became full of tears, his forehead
sweated, his veins swelled and he said 'Insha-AUah'
the Prophet said so, or something like that, it might be
something less or something more."

Look at the Sahabah's caution and care about Hadith.

The Prophet (Sallallaho alaihe wasallam) said:

Ch. Vni: Zeal for Knowledge

147

"A person who attributes anything to me, which I have
not said, is making his abode in the Hell."

This is why the Sahabah, though speaking and doing every-
thing according to the instructions and example of the
Prophet (Sallallaho alaihe wasallam), were afraid of attribu-
ting any words to the Prophet (Sallallaho alaihe wasallam),
lest they should be different from what the Prophet (Sallal-
laho alaihe wasallam) had actually uttered. On the other
hand, we go on quoting Ahadith without being sure of their
authenticity and fear not the serious consequences of at-
tributing wrongly anything to the Prophet (Sallallaho
alaihe wasallam). It may be mentioned that the Fiqah Hani-
fiyah is based mostly on the Ahadith narrated by Hadhrat
Abdullah bin Mas'ood (Radhiyallaho anho).

9. A Person Travels from Madinah to Damascus For One
Hadith.

Kathir bin Qais narrates:

"I was sitting with Hadhrat Abu Darda (Radhiyallaho
anho) in a musjid in Damascus, when a person came to
him and said, 'O, Hadhrat Abu Darda (Radhiyallaho
anho), I have come all the way from Madinah to learn
one Hadith from you, as I understand you have heard
it directly from the Prophet (Sallallaho alaihe wasal-
lam)."

Hadhrat Abu Darda (Radhiyallaho anho):

"Have you any other business in Damascus?"

The person:
"No."

Hadhrat Abu Darda (Radhiyallaho anho):

"Are you sure that you have no other work in Damas-
cus?"

The person:

"I have come to this place with the sole purpose of
learning this Hadith."

Hadhrat Abu Darda (Radhiyallaho anho):

"Listen. I have heard the Prophet (Sallallaho aliahe
wasallam) saying, 'Allah eases the way to Paradise for

•si

1 1

148 Stories of the Sahaabah

one who traverses some distance to seek knowledge.
The angels spread their wings under his feet, and all
things in heavens and earth (even the fish in the water)
pray for his forgiveness. The superiority of a person
possessing knowledge over a person doing worship is
as the superiority of the moon over the stars. The
Ulama are the inheritors of the Prophet (Sallallaho
alaihe wassallam). The legacy of Prophets (Alaihimus-
salaam] is neither gold nor silver. Their legacy is
knowledge. A person who acquires knowledge ac-
quires a great wealth."

Hadhrat Abu-Darda (Radhiyallaho anho) is foremost
among the Sahabah who possessed very sound knowledge
in religion. He is called 'Hakim-ul-Ummah' (The Sage of
Islam). He once said:

"Before Islam, I lived on trade. After accepting Islam, I
tried to combine the service of Allah with my business,
but I could not do so. I therefore gave up business and
devoted myself solely to the service of Allah. Now if I
have a shop at the gate of a musjid and have no fear of
losing a single Salaat thereby, and even if the shop
gives me a daily profit of 40 dinars to spend the whole
lot in the path of Allah, even then I am not willing to
turn to business."

Somebody inquired the reason. He replied: —

"Because of the fear of reckoning."

He used to say: "I love death, so that I may meet Allah. I
love destitution, so that I be meek. I love sickness, so
that I be pardoned my sins."

In this story, we find a person travelling all the way
from Madinah to Damascus for the sake of one Hadith. This
was not at all hard for those people. Hadhrat Sha'abi (Rah-
matuUahi alaih) is a famous Muhaddith of Koofa. He once
narrated a Hadith to one of his students and said:

"You are listening to this Hadith while sitting in your
home town. People had to travel all their way to Madi-
nah for even less important things, because Madinah
was the only of seat learning in those days."

Saeed ibnul Musayyab (Rahmatullahi alaih) is a famous
Tabi'ee. Hesays:

Ch. VIII: Zeal for Knowledge

149

"For each Hadith that I have learnt, I had to travel on
foot for days and nights together."

Imam Bukhari (Rahmatullahi alaih) was bom in Shawwal
194 A.H. He started learning Hadith in 205 A.H. i.e., when
he was only eleven. He had memorised all the books writ-
ten by Abdullah bin Mubarak (Rahmatullahi alaih) while
he was in his early teens. After collecting Ahadith from all
the learned men of his own locality, he set out in 216 A.H.
in search of further knowledge. His father died and he
could not leave his widowed mother alone. He therefore
took her with him on his long and strenuous journey to
Balkh, Baghdad, Mecca, Basra, Koofah, Asqalan, Hims and
Damascus. He collected all the available Ahadith from
these seats of learning. He was accepted as an expert in
Hadith, while he had not a single hair on his chin. He
writes:

I was eighteen when I compiled the Fatwah of the Sa-
habah and Tabi'ees."

Hashad (Rahmatullahi alaihe) and one of his companions
say:-

"Bukhari and we two used to go together to the same
teacher. We noted down all the Ahadith that we learnt,
but he wrote nothing. After many days we said to him,
'Bukhari, you are wasting your time.' He kept quiet.
When we admonished him again and again, he said,
'You are now annoying me too much. Bring your
notes.' We brought our notes, which covered about
15,000 Ahadith. He, to our utter amazement, recited all
those Ahadith by heart."

10. Hadhrat Ibn Abbas's (Radhiyallaho anho) Thirst For
Knowledge.

Hadhrat Abdullah bin Abbas (Radhiyallaho anho) says:

"After the passing away of the Prophet (Sallallaho
alaihe wasallam), I said to an Ansari friend of mine.
The Prophet (Sallallaho alaihe wasallam) is not now
with us. But a large number of Sahabah are still among
us. Let us go to them and get knowledge of the Islamic
practices". He said. 'Who is going to approach you for
learning a regulation in the presence of these eminent
Sahabah?' I was not discouraged. I kept up my quest
for knowledge and approached every person who was

150 Stories of the Sahaabah

supposed to have heard something from the Prophet
(Sallaliaho alaihe wasallam). I managed to gather sub-
stantial information from the Ansar. If on my visit to
someone of the Sahabah, I found him asleep, I spread
my shawl at the gate and sat wraiting. Sometimes my
face and body would get covered with dust, but I kept
sitting till they woke and I was able to contact them.
Some of them said: 'Abdullah you are the cousin of the
Prophet (Sallaliaho alaihe wasallam); vou could have
sent for us. Why did you take the trouble of coming to
our places?' I said to them: 'I must come to you, for I
am a student and you are my teachers.' Some people
for whom I had waited said: 'Since when have you
been waiting for us?' I informed them that I had been
sitting there for a pretty long time. They said: 'What a
pity! You could have awakened us from our sleep.' I
said: 'I did not like to disturb you for my own sake.' I
thus carried on my pursuits, till there came a time
when people began to flock to me for learning. My
Ansari friend realised this at that time and remarked.
'This boy has surely proved himself more sensible than
us."

It was |this devotion to knowledge, which caused
Hadhrat Abdullah bin Abbas (Radhiyallaho anho) to be
known as Hibr-ul-Ummat (the most learned man of Islam]
and Bahrul Ulum (ocean of knowledge) in his time. At the
time of his death, he was in Taif. Hadhrat Muhammad bin
AH (Radhiyallaho anho) led the funeral service and said:

"Today we have lost our godly leader."

Hadhrat Abdullah bin Umar (Radhiyallaho anho) says:

"Abdullah bin Abbas (Radhiyallaho anho) is noted for
his knowledge of the occasions when various verses of
the Qur'an were revealed."

According to Hadhrat Umar (Radhiyallaho anho) Hadhrat
Ibne Abbas (Radhiyallaho anho) is one of the most eminent
Ulama of Islam. This is all due to his hard labour in acquir-
ing knowledge. Had he considered himself a member of the
Prophet's family (Sallaliaho alaihe wasallam). and as such
demanded respect from the people instead of going to them
for knowledge, he could not have attained this position.
The Prophet (Sallaliaho alaihe wasallam) has said:

Ch. VIII: Zeal for Knowledge

151 i^

t/3

"Be most humble and respectful to persons from

whom you receive knowledge."
Mujahid says: "A proud or shy student cannot gain much."
Hadhrat Ali (Radhiyallaho anho) says:

"I am a slave to the person who has taught me even a
single word. He may sell me or set me free."

Hadhrat Yahya bin Kathir (Rahmatullahi alaih) says:

"Knowledge and easy living cannot go hand in hand."

Hadhrat Imam Shaf'i (RahmatuUah alaih) says:

"A student who learns half-heartedly and ungratefully
can never succeed. A student who is humble and hard-
living often reaches his goal."

Mughirah says: "We feared our teacher Hadhrat Ibrahim
(RahmatuUah alaih) more than even the
kings of our limes."

Hadhrat Bukhari (RahmatuUah alaih) writes about Yahya

bin Ma'een, the famous Mohaddith:

"I have never seen a person more respectful to the Muhad-

dithin than Yahya."

Imam Abu Yusuf (RahmatuUah alaih) says:

"I have heard from eminent people that a student who
does not respect his teacher is never successful."
This story shows that Hadhrat Abdullah bin Abbas
(Radhiyallaho anho) was very humble and respectful to
those from whom he learnt Islam. It also shows his devo-
tion to knowledge. He did not mind any amount of labour
or inconvenience in going to persons who had some knowl-
edge of Hadith. In fact, nothing can be achieved without in-
convenience. As the Arabic proverb goes

-jm ^ >i( s^ i;i

"A person who wishes to excell others must burn the

midnight oil."
It is said about Hadhrat Harith bin Yazid, Hadhrat Ibn Shu-
brumah, Hadhrat Qa'qaa, and Hadhrat Mughirah (Rahma-

152

Stories of the Sahaabah

Ch. VIII: Zeal /or Knowledge

153

tullahi alaihim) that they held discussions over religious
matters among themselves after Isha and would not dis-
perse before Azaan of Fajr. Hadhrat Laith bin Sa'eed (Rah-
matullah alaih) says:

"Imam Zuhri (Rahmatullah alaih) sat after Isha with
Wudhu and continued his discussion on Hadith till it
was Fajr."

Darawardi says:

"I saw Imam Abu Hanifa and Imam Malik in the
Prophet's musjid after Isha, discussing some religious
pomt very calmly and without offending each other.
They dispersed only after performing Fajr Salaat."

Ibn Furat Baghdadi (Rahmatullah alaih)— a Muhaddith,
left on his death, eighteen boxes full of books. Most of
these books were written in his own hand. He is famous
among Muhaddithin for his authentic and systematic
record.

Ibn Jauzi (Rahmatullah alaih) is another famous Mu-
haddith. He was brought up as an orphan, as he lost his
father when he was only three. He was so studious that he
would not leave his house except for Jum'uah prayer. He
once declared from the pulpit, pointing to his fingers:

"With these fingers I have written or copied no less
than two thousand books."

He was himself the author of more than two hundred and
fifty books. It is said that he never remained idle. He used
to write four parts of a book daily. His lessons were so pop-
ular that as many as 400000 students at a time listened to
him. The kings, their ministers and chiefs would also
attend his lectures. He himself says:

"As many as 100000 disciples have pledged devotion
to me, and not less than 20000 disbelievers have ac-
cepted Islam at my hands."

He also had to suffer much at the hands of Shiahs, who
were in power those days. While mending his reed pen, he
preserved the chips, and at the time of his death expressed
the desire that those chips be used for warming the water
for washing his dead body. It is said that not only the pre-
served stock was sufficient for warming water, but a part
was still left unused.

Yahya bin Ma'een (Rahmatullah alaih) is a famous shaikh
of Ahadith. He says:

"I have written one million Ahadith with my own

hand".
Ibn Jarir Tabari (Rahmatullah alaih) is a historian of great
fame. He is an authority on the history of the Sahabah and
Tabien. For forty years, he wrote 80 pages daily. After his
death his output in written work (since his maturity) was
calculated to come to 28 pages daily. The book on history
written by him which is generally available is very famous
and popular. When he planned to write this book, he said
to the people round him:

"You will be pleased to learn that I
intend writing a book on world history.

They inquired:' "How big will that book be?"

He said: "About 30 000 leaves."

They remarked: "Who will live to finish this book?"

He said: "Inna lillahi wa inna ilaihi raaji-oon.

People have become so unaspiring."

He then decided to condense the material, which still cov-
ered 6 000 pages. The same story is reported about his book
on the meaning and commentary of the Qu'ran. This is also
a very famous and popular book.

Daaraqutni (Rahmatullah alaih) is a famous writer on
Hadith He travelled to Baghdad, Basrah, Koofah, Wasit,
Egypt and Syria for learning Hadith. Once he was attending
the class of his teacher. During the teacher's lecture he was
once seen copying from a certain book. One of the tellow
students admonished him saying:

"How can you listen to the Shaikh while doing that

work?"
He said: "There is a difference in my listening and yours.

Tell me how many Hadiths has the Shaikh recited so

far?"
The student began to think. Daaraqutni (Rahmatullah alaih)
said:

"Now let me tell you. The Shaikh has so far recited

eighteen Hadiths and these are . . ."

154

Stories of the Sahaabah

He then repeated all the eighteen Ahadiths that the Shaikh
had recited in the same order, quoting the chain of narra-
tion in each case.

Hafiz Athram (Rahmatullah alaih) is a Muhaddith. He
tiad a wonderful capacity for memorising Ahadith. Once he
was in Mecca for Hajj. Two reputed Shaikhs from Khurasan
were holding their lectures on Hadith in the Haram separa-
Si-l^M^ large number of people were listening to each
bhaikh. ff sat between the two groups and noted down the
lectures of both the Shaikhs at one and the same time.

u ^ j\u^"P^^ ^'? Mubarak (Rahmatullah alaih) is a Mo-
haddith of great fame. His labours and efforts in collecting
Haditlis are known to everybody. He says:

"I have learnt Hadith from four thousand teachers."
Ali bin Hasan (Rahmatullah alaih) says:

Vlt was a very cold night when I and Ibn Mubarak step-
ped out from the musjid after Isha. We continued dis-
cussion on a Hadith while standing there, till we heard
the Azaan for Fajr."

Humaidi (Rahmatullah alaih) is a Muhaddith, who has
combined Bukhari and Muslim in one compilation. It is
said that he wrote throughout the night. When it was very
hot, he would write while sitting in a tub of water. He also
wrote poetry. The following verses have been written bv
rum: — •'

^ ^ '^ ^^\ ^

^^\

Mixing with people does not benefit
Beyond waste of time in gossip;
Don't go to the people, except
For acquiring knowledge and piety

Imam Tabrani (Rahmatullah alaih) is a reputed Muhad-
dith and author of numerous books. Somebody inquired:

"How could you write so many books. Shaikh?"
He replied: "I have been on my mat for thirty years."

155

Abul Abbas Shirazi (Rahmatullah alaih) says:

"I have learnt 300000 Ahadith from Tabrani."

Imam Abu Hanifa (Rahmatullah alaih) laboured very
hard in going deep into those Ahadiths which contradicted
some others. Koofah was the centre of Islamic learning in
those days. He had collected Hadith from all the Muhaddi-
thin of that place. Whenever a Muhaddith from outside
came to Koofah, he sent his students to him to ascertain if
he knew any such Hadith that was not known to him. The
Imam had established a circle where scholars of Hadith,
Fiqah, and Philology gathered together. They had dis-
cussions on regulations about Islamic practices. Sometirnes
the discussions continued for one month before a point
was agreed upon, and written in the book of regulations for
the people of his school of thought.

Imam Tirmizi (Rahmatullah alaih) is known to one and
all. He was unique in his capacity for memorising and re-
taining Ahadith. His memory was marvellous. Some Mu-
haddithin once tested his memory. They recited before him
forty-one Hadiths. Imam Tirmizi (Radmatullah alaih) im-
mediately repeated all of them. He himself writes:

"On my way to Mecca. I copied two parts from the col-
lections of Hadith by a Shaikh. I happened to come
across that Shaikh personally. I said to him, 'I have
copied two parts of your collections. I wish to compare
those Hadiths by listening to them directly from you.'
The Shaikh agreed. While going to his place I, by mis «
take, took a blank book instead of the note book m
which I had copied the Hadiths. The Shaikh started re-
citing the Hadiths, while I held the blank book in my
hand. When he noticed it, he was very angry with rne.
I explained to him how that had happened, and said,
'Shaikh, your time is not wasted. I remember every-
thing that you have said.' He did not believe me and
asked me to repeat all that he had recited. I repeated
all the Ahadith. He thought I had memorised them
before I came to him. I said, 'You may recite some
other Hadiths.' He recited forty new Hadiths. I re-
peated all of them without any error."

It is very difficult to work and labour as hard as these
Muhaddithin did in collecting, memorising and propagat-
ing Hadith. It is difficult even to cover all such stories. Qar-

•=■§

1/3

156

Stones of the Sahaahah

lamah (Rahmatullah alaih) is a Muhaddith who is not very
tamous. One of his students, Daud, says:

"People speak about the memory of Abu Hatim (Rah-
matullah alaih). I have never seen a person with better
memory than Qartamah. Once he said to me, "Pick any
ot the books from my library. I shall recite it from mv
memory " I picked up 'Kitabul-Ashribah.' He recited
the whole book in the reverse order i.e., reading from
ttie end to the beginning of each chapter."

Abu Zur'ah (RahmatuUahi alaih) says:

"Imam Ahmad bin Hambal (Rahmatullah alaih) re-
membered one million Ahadith by heart. I have col-
lected 100 000 Ahadith and I know 30 000 of them bv
heart. -'^

Khafaf (Rahmatullah alaih) says:

"Ishaq (Rahmatulla alaih) once dictated to us 11000
Ahadith from his memory. He then repeated all of
them in the same order, with no error at all."

Abu Sa'd Isbahani,, (Rahmatullah alaih) when he was
only sixteen, left from Baghdad to learn Hadith from Abu
Nasr (Rahmatullah alaih). He heard about his death on the
way. He cried bitterly like a child, and would say:

"How shall I know the chain of narrators of his Ha-
diths?"

Such crying is not possible without love and devotion He
knew the 'Muslim' collection of Ahadith by heart and
taught the book to his'puplis from memory.

Abu Umar Dharir (Rahmatullah alaih) was blind by
birth, but is counted among the Huffaaz of Hadith. He was
an expert in History, Fiqah, Law of inheritance and math-
ematics.

»i, ,^^"J ""S3*" Isfahani (Rahmatullah alaih) remembered
me Bukhari and Muslim compilations both by heart Buk-
hari was so deeply fixed in his memory that he would give
the chain of narrators for any text or vice versa.

Shaikh Taqi-ud-Din Ba'albakki (Rahmatullah alaih)
memorised the 'Muslim' in four months. He was also Hafiz
ol Hadith common in Muslim's and Bukhari's compila-
tions. He was a saint, and many miracles are attributed to

157

him. He had also memorised the Qur'an. It is said that
Soorah Al-An'aam was memorised by him in one day.

Ibnus-Sunni (Rahmatullah alaih) is a famous pupil of
Imam Nasai (Rahmatullah alaih). He was writing Hadith
even upto the last moments of his life. His son says:

"My father was writing Hadith when he put aside the
pen, raised his hands in prayer and breathed his last."

AUamah Saaji (Rahmatullah alaih) mastered Fiqah in
his teens. Then he began to acquire knowledge about
Hadith. He stayed in Herat for ten years and wrote the
whole of 'Tirmizi' six times during that stay. His teacher
Ibn Mandah (Rahmatullah alaih) died while teaching him
'Gharaib Sho'bah' after Isha.

Abu-Umar Khafaf (Rahmatullah alaih) remembered
100 000 haditfis by heart. More than 100 000 persons at-
tended the lectures of Asim bin Ali (Rahmatullah alaih)
(Shaikh of Imam Bukhari) when he was in Baghdad. One
day, an audience of 120 000 was estimated during his lec-
ture. The words uttered by him were relayed a number of
times, before these could be heard by all the people. The
words "Al-Laith (Rahmatullah alaih) reported to me," ut-
tered by him, once had to be relayed fourteen times.

Abu Muslim Basri (Rahmatullah alaih) on reaching
Baghdad took his class to a big ground. Seven hundred
men were relaying his lecture. 40 000 ink-pots, used for
taking down his lecture, were counted in one lecture.
There were many more who simply listened. In the lectures
by Faryabi (Rahmatullah alaih) there used to be 316 per-
sons who would relay his words to enable people to write
these down. It was this labour and devotion which has
caused the sacred knowledge to live upto our time.

Imam Bukhari (Rahmatullah alaih) says:

"I compiled my collection of 7 275 Ahadith by selec-
tion from 600 000. I have been saying Salaat of 2 ra-
kaats before writing each Hadith". ~

When Imaam Bukhari (Rahmatullah alaih) came to Bagh-
dad, the Muhaddithin tested his knowledge. Ten persons
were nominated for the test. Each of these persons selected
ten Ahadith of his choice and, after making some changes

158

Stories of the Sahaabah

in the wording, recited each Hadith before Imam Bukhari
(Rahmatullah alaih). On each recital, he would say:

"I do not know such Hadith."

When all had finished, he addressed each man saying:

"Brother, the first Hadith you recited as such (reciting
as the man had done), but actually it is such (reciting
the correct wording) . . . and so on."

He repeated all the hundred Ahadith first in the form in
which those men had recited, and again in the correct form
in that very order.

Imam Muslim (Rahmatullah alaih) started learning
Hadith when he was fourteen, and remained engaged in
that till his death. He says:

"I have compiled my book of 12 000 after selecting
from 300 000 Ahadith."

Abu Daud (Rahmatullah alaih) says:

"I had collected 500 000 Ahadith, but I selected only
4 800 for inclusion in my book."

Yusuf Muzi (Rahmatullah alaih) is a famous Muhadith.
He is an Imam in the science of Asmaa-ur Rijaal (classifica-
tion of reporting persons). After learning Fiqh and Hadith
from the teachers in his own town he went to Mecca, Madi-
nah, Halb, Hamat Ba'albak etc, in search of further knowl-
edge. He is the writer of many books. 'Tahzib-ul-Kamal' is
in 200 parts and 'Kitab-ul-Atraaf ' has more than 80 parts.
He often kept quiet and spoke very little. Most of the time,
he was engaged in/ reading or writing. He suffered at the
hands of his enemies, who were jealous of him, but he
never retaliated.

It is really very difficult to cover all the stories of other
illustrious people about their service to knowledge. The de-
tails of their toils cannot be covered even in several vol-
umes. What has been written above is only meant to give a
few glimpses of the pains that our elders in Islam have
taken in the development of knowledge about Hadith and
leaving it to us in such an accomplished form. Let those
people who profess to seek knowledge see for themselves
what sacrifices they are really making in this field.' It is
futile to hope that the knowledge about the Prophet (Sallal-
laho alaihe wasallam), which has thus reached us, will be

159

spread and brought into practice while we remain absorbed
in our luxuries, comforts, pleasures and other worldly en-
gagements.

■fe"

160

CHAPTER IX

PLEASING THE PROPHET
(SALLALLAHO ALAIHE WASALLAM)

As we have already seen from the stories in previous
chapters, obedience to Allah and His Prophet (Sallallaho
alaihe wasallam) was the guiding factor in the Sahabah's
life. Stories given exclusively in this chapter are to enable
us to examine our way of living and see how far we are pre-
pared to please Allah and His Prophet (Sallallaho alihe wa-
sallam), in order to deserve the necessary progress and
other blessings, which the Sahabah received. If we are desi-
rous of similar results, we shall have to live the way they
lived.

Hadhrat Ibn Amr (Radhiyallaho anho) Burns His
Sheet.

Hadhrat Abdullah bin Amr ibnul Aas (Radhiyallaho anho)
says:

"Once we were accompanying the Prophet (Sallallaho
alaihe wasallam) on a journey. I went to see him and I
was wearing a saffron coloured sheet. He said to me,
'What is this that you are wearing?' I felt that he did
not like my wearing a dress of that colour. When I
reached home, J found a fire burning in the hearth. I
threw my garment into the fire. The next day when I
went to the Prophet (Sallallaho alaihe wasallam), he
inquired, 'Where is that sheet?' I told him what I had
done with it. He remarked, "You could have given it to
one of the ladies in your house, women are permitted
to wear clothes of that colour."

In fact, Abdullah was so much perturbed at the
Prophet (Sallallaho alaihe wasallam's) displeasure that he
did not hesitate to avail of the first opportunity of doing
away with the sheet that caused the displeasure. He did not
even think of making any other use of that garment. If we
had been in his place, we would have thought of some
excuse or the other for keeping it, or at least finding some
other use for it.

Ch. IX: Pleasing the Prophet 161

2. An Ansari razes a building to the ground.

The Prophet (Sallallaho alaihe wasallam) was once
passing through a street of Madinah when he saw a build-
ing with a dome. He inquired of the companions, "What is
this?" They informed him that it was a new building built
by one of the Ansar. The Prophet (Sallallaho alaihe wasal-
lam) remained silent. At some other time, the Ansari who
had built that house came to the Prophet (Sallallaho alaihe
wasallam) and greeted him with 'Assalamo alaikum'. The
Prophet (Sallallaho alaihe wasallam) turned his face from
him. He repeated the greetings, but the Prophet (Sallallaho
alaihe wasallam) again gave him the cold shoulder. He was
very much shocked to notice the Prophet's aversion for
him. When he investigated, he was given the account of the
Prophet's inquring about his new building. He immediately
went and razed the new building to the ground, and did
not even inform the Prophet (Sallallaho alaihe wasallam)
about his action. The Prophet (Sallallaho alaihe wasallam)
happened to pass that way again. He inquired:

"Where is that building with a dome that I saw at this
spot last time?"

The Sahabah informed him of Ansari 's razing it to the
ground, as it had been the likely cause of the Prophet's dis-
pleasure. He remarked.

"Every new structure is a sinful burden for its owner,
except that which is absolutely essential."

This is a matter of love and devotion. The Sahabah
could not bear the displeasure of the Prophet (Sallallaho
alaihe wasallam) and, no sooner did they smell such a
thing, than they removed the cause thereof at all costs.
Again the person does not even inform the Prophet (Sallal-
laho alaihe wasallam) of his drastic action in removing the
cause of his displeasure, till he himself happened to notice
it. The Prophet (Sallallaho alaihe wasallam) had a special
aversion for the people wasting their money on buildings.
His own house was a temporary structure of date palm,
with mats serving the purpose of walls to secure privacy.
Once, during his absence from Madinah, Ummu! Mp'minin
Umme Salma (Radhiallaho anha) who had some money in
hand, erected walls of unbaked bricks for her house. When

162

Stories of the Sahaabah

Ch. IX; Pleasing the Prophet

163

the Prophet (Sallallaho alaihe wasallam) returned from his
journey, he asked her:

"Why did you do this?"

She replied: "O, Prophet of Allah. This is only to have
better privacy."

The Prophet (Sallallaho alaihe wasallam) remarked:

"The worst use of money is to spend it in raising up
buildings."

Hadhrat Abdullah bin Amr (Radhiyallaho anho) narrates:

"I and my mother were once repairing a wall of our
house. The Prophet (Sallallaho alaihe wasallam) hap-
pened to see us working and remarked: 'Your own fall
(death) is more at hand than the fall of this wall."

3. Sahabah's Discard of Red Sheets of Saddle Cloth.

Hadhrat Rafe' (Radhiyallaho anho) says:

"We were once with the Prophet (Sallallaho alaihe wa-
sallam) on a journey. The sheets that we had spread on
our camels were decorated with red thread work on
the borders. The Prophet (Sallallaho alaihe wasallam)
said, 'I notice that the red colour has begun to catch
your fancy.' We stood up and dispersed in confusion at
this rebuke; so much so that our camels seeing our be-
wilderment began to run about. We immediately re-
moved the sheets from their backs."

We are surprised on hearing such stories about Saha-
bah, as we are living in a different atmosphere with quite a
different frame of mind. When the Truce of Hudeybiyah
was being negotiated. Urwah bin Mas'ood (Radhiyallaho
anho) an envoy of Qureysh, had an opportunity of studying
very carefully the behaviour of Sahabah. When he returned
to his people, he said to them:

"I have been to the courts of great kings and monarchs
as an envoy. I have met the Emperors of Persia, Rome
and Abyssinia. Nowhere have I seen people around a
sovereign so respectful to him as I saw the companions
of Muhammad (Sallallaho alaihe wasallam). When he
spits, his sputum is not allowed to fall on the ground.

It is taken by somebody in his hands to anoint his face
and body therewith. When he issues some order, e' ery
person hastens to carry it out. When he makes Wu ihu,
his companions race one with another to snatch the
water trickling down from his limbs, in such a way
that an observer would think they are going to fight
over that water. When he speaks, everybody is silent as
if they were dumb. Nobody raises his eyes to look at
him, out of respect for him."

4. Hadhrat Waa'il (Radhiyallaho anho) Has His Hair
Cut.

Hadhrat Waa'il bin Hajar (Radhiyallaho anho) says:

"I once visited the Prophet (Sallallaho alaihe wasal-
lam) when the hair on my head was long. While I was
sitting with him, he uttered the words. 'Zubab, Zubab'
(Meaning something evil or ominous). I though he was
referring to my hair. I returned home and had my hair
cut. Next day when I again went to him, he said, 'I
never referred to your hair when I uttered those words
yesterday. Any how, it is good that you had your hair
cut."

This shows the frame of mind of those people. They
tolerated no delay in acting upon the wishes of the Prophet
(Sallallaho alaihe wasallam), whether they understood it
rightly or wrongly. They never thought it necessary to fur-
ther inquire or clarify.

In the early years, talking in Salaat was permissible.
Once Hadhrat Abdullah bin Mas'ood (Radhiyallabe-anho)
visited the Prophet (Sallallaho alaihe wasallam) while he
was saying his Salaat. He greated him with "Assallamo'a-
laikum" but received no reply, as to talk in Salaat had
meanwhile been forbidden. He says:

"For receiving no reply, all sorts of explanations began
to haunt my mind. I thouj^ht perhaps he is displeased
with me, or he is angry with me on such and such ac-
count, and so on.' At last when the Prophet (Sallallaho
alaihe wasallam) finished his Salaat and informed me
that Allah had forbidden talking in Salaat I heaved a
sigh of relief."

•si

164 Stories of the Sahaabah

5. Hadhrat Khuraim Asadi (Radhiyallaho anho) gives up
what is not liked by the Prophet:

Hadhrat Suhdil bin Hanzalah CRadhiyallaho anho) was
hving a life of seclusion in Damascus. He did not mix with
people, nor did he go anywhere. He was either busy in
Salaat or in Zikr throughout the day. While going to
musjid, he would pass by Hadhrat Abu Darda (Radhiyal-
laho anho), one of the eminent Sahabah. Abu Darda (Rad-
hiyallaho anho) would say to him:

"O, Suhail! Let us hear some good words from you. We
shall gain much, though you will lose nothing."

Hadhrat Suhail (Radhiyallaho anho) would then relate
something that he had heard from the Prophet (Sallallaho
alaihe wasallam), or some event that he had seen in his life
time. Once on Hadhrat Abu Darda (Radhiyallaho anho's)
request as usual, he said:

"Once the Prophet (Sallallaho alaihe wasallam) made a
mention of Hadhrat Khuraim Asadi (Radhiyallaho
anho) and said, "He is a good man except for two
habits, viz, he keeps the hair of his head too long and
he allows his izaar to go below his ankles. When Khu-
raim leai'nt this, he immediately cut the hair up to his
ears and began to keep his izaar up to the middle of the
calf of his leg."

6. Hadhrat Ibn Umar (Radhiyallaho anho) gives up
speaking with his son.

Hadhrat Abdullah bin Umar (Radhiyallaho anho) once
said:

"I have heard the Prophet (Sallallaho alaihe wasallam)
saying, 'Allow your women to go to the musjid."

One of his sons remarked:

"We cannot allow our women to go to the musjid, as
this may lead to corruption later on."

Hadhrat Ibn Umar (Radhiyallaho anho) became very angry
and rebuked his son, saying:

"When I tell you that the Prophet (Sallallaho alaihe
wasallam) has allowed our women folk to go to musjid,
how dare you say that you cannot allow them."

Ch. IX: Pleasing the Prophet

165

He then, refused to speak to him throughout his.life.

Hadhrat Ibn Umar (Radhiyallaho anho's) son obviously
had no intention of disobeying the Prophet (Sallallaho
alaihe wasallam). He feared corruption in allowing the
women-folk of that time to go to the musjid. For the same
reason, Hadhrat Aishah (Radhiyallaho anha) is reported to
have said:

"If the Prophet (Sallallaho alaihe wasallam) had seen
the women of our time, he would have stopped them
from going to the musjid."

Now, Hadhrat Aishah (Radhiyallaho anha) said this not
very long after the death of the Prophet (Sallallaho alaihe
wasallam). Notwithstanding all this, Hadhrat Ibn Umar
(Radhiyallaho anho) could not tolerate his son refusing to
do something which the Prophet (Sallallaho alaihe wasal-
lam) had desired to be done, and he gave up talking to him
for the rest of his life. The Sahabah sometimes found them-
selves faced with a dilemma regarding the women visiting
the musjid. On the one hand, there was the explicit desire
of the Prophet (Sallallaho alaihe wasallam) in favour of
permitting them to go to the musjid, and on the other there
was the possibility of looseness in society (the signs of
which were becoming visible) that demanded an immedi-
ate check on this permission. Hadhrat 'Atikah (Radhiyal-
laho anha) the wife of Hadhrat Umar (Radhiyallaho anho)
went to musjid regularly but Umar (Radhiyallaho anho) did
not like it. Somebody told her that Hadhrat Umar (Rad-
hiyallaho anho) did not like her going to the musjid. She
said:

"Why does he not prevent me from doing it then?"

After the death of Hadhrat Umar (Radhiyallaho anho)
Hadhrat 'Atikah (Radhiyallaho anha) was married to Hadh-
rat Zubair (Radhiyallaho anho). He also did not like her
going to musjid, but could not check her for the above ob-
vious reason. Once he sat in her way to musjid and, as she
passed by him, he teased her. In the dark, she could not
make out who it was. After this incident, she stopped going
to musjid. When Zubair inquired of her:

"Why do not you go to the musjid now?"

She replied: "Times have changed."

«5

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Stories of the Sahaabah

Ch. IX: Pleasing the Prophet

167 I

■§

7. Hadhrat Ibn Umar (Radhiyallaho anho) Replies to a
Question.

Somebody said to Hadhrat Ibn Umar (Radhiyallaho anho):
"Allah has said in the Qur'an something about Salaat
in peace and Salaat in fear, but He has not said any-
ttiing about Salaat during a journey."

He replied: "O, my nephew! Allah sent Muhammad (Sal-
iailaho alaihe wasallam) as his Apostle to us. when we
were ignorant and knew nothing. We must do what we
nave seen him doing."

This shows that it is not necessary that each and every
regulation should be explicitly mentioned in the Qur'an
The acts of the Prophet (Sallallaho alaihe wasallam) is a
very good guide for our practice. The Prophet (Sallallaho
alaihe wasallam) says:

"I have been given the Qur'an and also other com-
mandments. Beware of the time, which is coming
shortly, when carefree people sitting on their couches
will say. 'Stick to the Qur'an only. Carry out only the
commandments contained therein.' "

Such corrupjted views are generally inspired by arrogance
due to wealth, and perhaps that is why the word "carefree"
is used for such people.

8. Hadhrat Ibn Mughaffal (Radhiyallaho anho) Discon-
tinues Relations With His Nephew.

A young nephew of Hadhrat Abdullah-bin-Mughaffal
Radhiyallaho allaho anho) was playing 'Khazaf. He said to
him:

"O nephew! Stop doing that. The Prophet (Sallallaho
alaihe wasallam) has prohibited this play. It can
neither shoot a bird nor harm an enemy. It is likely to
injure somebody's eye or tooth.

The boy stopped playing but. after some time when he
thought that his uncle was not watching him, he started
doing It again Hadhrat Ibne-Mughaffal (Radhiyallaho anha)
was very angry and said:

"How dare you do a thing after knowing that the
Prophet (Sallallaho alaihe wasallam) has forbidden it?

By Allah! I will never speak to you again. I will never
visit you when you are sick, nor join your funeral if
you die during my life time."
'Khazaf is a game in which a pebble is placed on the
thumb and then thrown with the force of other fingers.
Children are fond of playing such games. Hadhrat Ibn Mug-
haffal (Radhiyallaho anho) could not tolerate his nephew s
ignoring the words of the Prophet (Sallallaho alaihe wasa -
lam) Do we not know the instructions of the Prophet (Sal-
lallaho alaihe wasallam) about many things we are wxjnt to
do from morning till evening? How much regard do we
have in our hearts for his verdict? Let everybody ponder
over it himself and answer.

9. Hadhrat Ibn Hizam (Radhiyallaho anho) Gives up
Begging. .

Hadhrat Hakim bin Hizam (Radhiyallaho anho) came
to the Prophet (Sallallaho alaihe wasallam) and begged him
for help He gave him something. Next time he came and
asked for something. The Prophet (Sallallaho alaihe wasal-
lam) gave him something this time also. When he came to
beg the third time, the Prophet (Sallallaho alaihe wasal-
lam), after giving him something, said:

"Hakim! Money has a deceptive appearance. It appears
to be very sweet (but it is really not so). It is a blessing
when earned with contentment of heart, but there is no
satisfaction in it when it is got with greed."

Hakim said: "O, Prophet of Allah, I will not bother any-
body after this."

Hadhrat Abu Bakr (Radhiyallaho anho) in the time of
his Khilafat offered to help Hakim from Baitul Mai, but he
refused. Again Umar (Radhiyallaho anho) as Amir-ul-Mo-
minin requested Hakim many times to accept something
from him, but he did not agree.

Our greed and avarice know no bounds; this is why we
find no blessings in what we earn.

10. Hadhrat Huzaifah (Radhiyallaho anho) Goes For
Spying.

Hadhrat Huzaifah (Radhiyallaho anho) narattes:

"In the war of the Trench, we were facing a very big

1 1

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Stories of the Sahaabah

Ch. IX: Pleasing the Prophet

169

army of the enemy, comprising of non-believers from
Mecca and other such groups. At the same time, the
Jews of Banu Quraizah in Madinah were preparing to
stab us in the back, and we apprehended their plun-
dermg our houses and families, for all of us were out-
side defending Madinah against the invaders. The
Munafiqin started asking permission from the Prophet
(ballallaho alaihe wasallam) to go back to Madinah on
the pretext of their homes being unattended and open
to the enemy. He permitted every one of them. During
those days of trial, one night it was unusually very
dark and windy. It was so dark that one could not see
one's own hand, and the wind was blowing wildly.
The Munafiqin were returning to their homes. We,
three hundred strong, were sticking to our posts. The
Prophet (Sallallaho alaihe wasallam) approached every
one and made enquiries about him. I had no arms to
defend myself, nor clothes to resist the cold. I had only
one small sheet, which belonged to my wife and was
lent to me. I wrapped it round my loins and sat with
™y *^nees clinging to the ground. When the Prophet
(Sallallaho alaihe wasallam) passed by me, he said
'Who are you? I said, 'Huzaifah!' I could not stand up
due to severe cold and I clung to the ground more
tightly with shame. He said, 'Huzaifah, stand up and
go to the enemy camp and bring us their news.' Of all
the Sahabah, I was the most ill-equipped, both against
the enemy and against the cold that night, but as soon
as I got the order I stood up and left for the enemy
camp As I was going, the Prophet (Sallallaho alaihe
wasallam) prayed .for me saying, 'O Allah! Protect him
from all directions.' Immediately after his prayer, I was
completely relieved of my fear and cold. I felt as if I
were walking in a warm and peaceful atmosphere. The
Prophet (Sallallaho alaihe wasallam) warned me thus,
'Return immediately after observing what they are
doing. Do not take any other step.' When I reached the
enemy camp, I found a fire burning and people sitting
round it. Each person warmed his hands before the fire
and then rubbed them over his abdomen. The shouts of
retreat were heard from all directions. Every one was
shouting to the people of his clan to pack up and go
back. The wind was causing the stones to fly and strike
against their tents. The guy ropes of the tents were
breaking and the animals were dying. I found Abu

Sufyan, the Commander-in-Chief of the enemy forces,
sitting near the fire warming himself. I thought ot tm-
ishing him off. I had actually taken out an arrow from
my quiver and placed it in my bow, when I remem-
bered the directive of the Prophet (Sallallaho alaihe
wasallam). I put the arrow back into the quiver. While
I was among them, they seemed to become aware ot
mv presence. They shouted, 'There is a spy among us.
Every one of us should catch the hand of the person
next to him I immediately caught the hand of a person
and shouted, 'Who are you? 'He said, 'Subhanallah!
you do not know me. I am so and so. 'I then returned
to my camp. While I was on my way back, I met
twenty horsemen with turbans on their heads. They
said to me, 'Tell your master that Allah has dealt with
his enemy and that he has nothing to worry about
now.' When I reached my camp, I found the Prophet
(Sallallaho alaihe wasallam) saying his Salaat with a
small shawl around him. Whenever he faced a ditti-
culty he immediately turned towards Salaat. When he
had finished, I reported to him what I had seen in the
enemy camp. When I narrated how I escaped their
'search for the spy', I could see his beautiful teeth shin-
ing He then asked me to lie down near his feet and put
a corner of his shawl over my body. I lay down and
pressed my breast against the soles of his feet."
Look at their spirit of carrying out the orders of the
Prophet (Sallallaho alaihe wasallam) under very adverse
and trying conditions. May Allah favour us with such spirit
of obedience, even though we do not deserve it. Aameen!

1/5

170

CHAPTER-X

THE WOMEN'S COURAGE AND SPIRIT OF ISLAM

The lap of the mother is admitted to be the best field of
instruction. Mothers imbued with the religious spirit are
more likely to bring up children who will have similar ap-
titudes. Alas! our children are brought up in surroundings
that draw them away from Islam or at least make them in-
ditterent to the duties they owe therein; the results are ob-
vious.

1. Hadhrat Fatimah (Radhiyallaho anha's) Tasbih:

Hadhrat Ali (Radhiyallaho anho) once said to one of
his pupils:

"Shall I tell you the story of Hadhrat Fatimah (Rad-
hiyallaho anha), the dearest and the most loved daugh-
ter of the Prophet (Sallallaho alaihe wasallam)?"

When the pupil replied in the affirmative, he said:

"Hadhrat Fatimah (Radhiyallaho anha) used to grind
the gram herself, which caused corns on her hands
She carried water for the house in a leather bag, which
left a mark on her breast. She cleaned the house her-
self, which made her clothes dirty. Once some war-
captives were brought to Madinah. I said to her, 'Go to
the Prophet (Sallallaho alaihe wasallam) and request
him for an assistant to help you in your house-work.'
She went to him, but found many people round him
As she was very modest, she could not be bold enough
to request the Prophet (Sallallaho alaihe wasallam) in
the presence of other people. Next day the Prophet
(Sallalaho alaihe wasallam) came to our house and
said, "Fatimah! what made- you come to me yester-

f^Tu ? ^^^* ®^y ^"^ ^^P* ^"i^t- ^ said, "O, Prophet
ot Allah! Fatimah has developed callusses on both her
hands and breast, on account of grinding and carrying
water. She is constantly busy in cleaning the house
and in other domestic jobs, causing her clothes to
remain dirty. I informed her about the captives and ad-
vised her to go to you and make a request for a ser-

Ch. X: Women's Courage &■ Spirit for Islam 171

vant.' It has also been reported that Hadhrat Fatimah
(Radhiyallaho anha) made a request, 'I and Ali own
only one bedding and that also is a skin of a goat. We
use it in the morning to put the feed of the camel.' The
Prophet (Sallallaho alaihe wasallam) said, "Fatimah!
Be patient. The Prophet Moses (Alayhis Salam) and his
wife owned only one bedding, which was the cloak of
Moses. Fear Allah; acquire Taqwa and keep doing your
service to Allah and attend to your domestic jobs.
When you go to bed, recite Subhanallah 33 times, Al-
hamdulillah 33 times and AUahoakbar 34 times. You
will find this more helpful than an assistant.' Hadhrat
Fatimah (Radhiyallaho anha) remarked, 'I am happy
with what Allah and His Prophet (Sallallaho alaihe
wasallam) would be pleased with."
Look! This is the life of the Prophet's dear daughter. In
moderately rich families of our times, the ladies think it
below their dignity to attend to domestic work. They need
assistance in each and every thing, even in their bathroom!
What a difference!

In this Hadith, the prescribed Zikr is before sleep. In
other Ahadith, the Prophet (Sallallaho alaihe wasallam) is
reported to have advised Hadhrat Fatimah (Radhiyallaho
anha) to recite after every Salaat, Subhanallah 33 times, A -
hamdulillah 33 times, AUahoakbar 33 times and Lailaha-il-
lallaho wahdahu-lasharikalahu-lahulmulku walahulhamdu-
wahuwa-ala-kuUi-sha-in-Qadir, once,

j;as .^ jr > >j iui> iJj ^^ ^ ^ ^^^ »^j ^' '^\ ^1*^'

2. Hadhrat Aishah (Radhiyallaho anha's) Spending In
the Path of Allah.

Once Aishah (Radhiyallaho anha) received a gift of two
bags containing one lakh (100,000) Dirhams. She started
distributing these among the poor, till by the evening not a
single dirham was left with her. She was fasting that day.
Her maid servant brought her a loaf of bread and a little
olive oil for Iftar. and remarked, "I wish we had kept one
dirham for ourselves to get some meat for Iftaar." Aishah
said:

"Do not be sorry now. If you had told rne at that time I
would have perhaps spared one dirham."

1 1

172

Stories of the Sahaabah

A- u i. fx^^L*^'^,,'^,^^"^^ ^^^^ °*ten received by Hadhrat
A I. In [^adhiyallaho anha) from Amir Muawiah, Hadhrat
Abdullah bm Zubair (Radhiyallaho anhuma) and others
tor that was the time of ease and plenty for the Muslims as
territory after territory fell into their hands. In spite of this
abundance, Hadhrat Aishah (Radhiyallaho anha) led a life
of abstention. Look! She distributes 100 000 dirhams to the
poor, but she does not remember to get some meat for her
own Ittar. In our own atmosphere today, such stories seem
o be impossible but, to the people who have understood
the Sahabahs frame of mind, hundreds of such incidents
are quite credible There are many stories of this nature re-
ported about Aishah (Radhiyallaho anha). Once she was
tasting and had nothing for her Iftar except one piece of
bread. A poor man came and begged for some food. She
asked her maid to give him that piece of bread. The maid
said:

"If I give him the piece of bread, there will be nothing
left for your Iftar". ^

She said: "Never mind. Let him have the piece".

Once she killed a snake. She saw a vision in her
dream, saying: "Aishah (Radhiyallaho anha) you killed a
Muslim .

She replied: "How could a Muslim come into the house of
the Prophet s widow?"

The vision rejoined: "But he had come in Purdah (dis-
guise)".

?i'?.^^J^7P/'y ^°* up .from her sleep and at once spent
12 000 dirhams in Sadaqah, which was the blood-money
tixed tor a Muslim killed by mistake. Hadhrat Urwah (Rad-
hiyallaho anho) says:

"I once saw Hadhrat Aishah (Radhiyallaho anha)
spending 70 000 dirhams in charity, while she herself
was wearing a dress with patches."

3. Hadhrat Aishah (Radhiyallaho anha) Gets Angrv
With Hadhrat Ibn Zubair {Radhiyallaho anho):

u ."^fhrat Abdullah bin Zubair (Radhiyallaho anho) was
Hadhrat Aishah's (Radhiyallaho anha) nephew. He was
very dear to her, as she had brought him up. He did not
like her spending so much in charity, while she herself

Ch. X: Women's Courage &■ Spirit for Islam 173

lived in want and poverty. He mentioned this to somebody
and said:

"I must stop my aunt from doing that".

She learnt about this and was so much displeased that
she swore not to speak to Hadhrat Abdullah for the rest of
her life. Hadhrat Abdullah bin Zubair (Radhiyallaho anho)
was very much shocked by her oath. He deputed many
people to speak to her for him, but she told them, "I have
taken an oath and I am not prepared to violate it." He, at
last, took two persons from the family of the Prophet's
mother to her house to intercede for him. Aishah (Rad-
hiyallaho anha) allowed the persons to enter the house and
to speak to her from behind a curtain. Ibn Zubair (Rad-
hiyallaho anho) also stealthily got in with these persons
When these persons started talking, he could not control
himself and crossed the curtain and clung to his aunt,
crying and entreating her for pardon. The two persons also
interceded and reminded her of the Prophet's forbidding a
Muslim from forswearing speech with another Muslim.
When she heard this Hadith, she got frightened of Allah's
displeasure and the result thereof, and began to weep very
bitterly. She forgave Hadhrat Zubair (Radhiyallaho anho)
and began to speak with him. She then began liberating
slave after slave in expiation of her oath, till 40 slaves had
been set free by her. Even later on, whenever she thought of
the violation of her oath, she wept so much that her shawl
would become wet with her tears.

How much do we worry about the oaths we take from
morning till evening? It is for every one to examine his own
self and answer. Come and see the people who had real
reverence for Allah and His name; how deeply did they
feel when they were unable to fulfil an oath. We see Hadhrat
Aishah (Radhiyallaho anha) weeping so much whenever
she remembered that incident about the violation of her
oath.

4. Hadhrat Aishah (Radhiyallaho anha) and Fear of
Allah:

Who does not know about the love that the Prophet
(Sallallaho alaihe wasallam) had for his dear wife Hadhrat
Aishah (Radhiyallaho anha)? It is said that when he was
asked whom he loved most, he replied, "Aishah". She was
so well-versed in Islamic jurisprudence that many eminent
Sahabah would go to her for solving their problems in this

1 1

174

Stories of the Sahaabah

field. Jibrail used to greet her with 'Assalamo alaikum'. The
Prophet once told her that she would be his wife in the Par-
adise. When she was slandered by the Munafiqin, Allah
exonerated her from the slander and confirmed her inno-
cence by revealing verses in the Qur'an.

According to Hadhrat Ibn Sa'd (Radhiyallaho anho)
Hadhrat Aishah (Radhiyallaho anha) once enumerated as
many as ten special virtues that Allah had given her over
the other wives of the Prophet (Sallallaho alaihe wasallam).
Her spending in the path of Allah has already been nar-
rated in the previous stories. In spite of all these privileges
and virtues, she feared Allah so much that she was often
heard saying;

"I wish I was a tree, so that I could be always busy in
Allah's tasbih and be absolved of reckoning on the Day
of Judgment".

"I wish I had been a stone or a clod of earth".

"I wish I had been a leaf of tree or a blade of grass".

"I wish I had not been born at all".

The stories about the awe and fear of Allah, which
Sahabah had in their hearts, have already been given in
Chapter II. This was the guiding factor of their lives.

5 . Story of Hadhrat Umme Salmah (Radhiyallaho anha) :

Ummul-Momineen Hadhrat Umme Salmah (Radhiyal-
laho anha) was first,married to Abu Salmah (Radhiyallaho
anho). The husband and wife were very much attached to
each other. Once Umme Salmah said to her husband:

"I have heard that if a husband does not marry another
woman during the life or after the death of his wife,
and also if the wife does not remarry after the death of
her husband, the couple when admitted to paradise is
allowed to live there as husband and wife. Give me
your word that you will not marry after my death, and
I too pledge that I will not marry again if you happen
to die before me".

Hadhrat Abu Salmah (Radhiyallaho anho) said: "Will you
do as I say?"

She replied: "Of course".

"12 Ch. X: Women's Courage &- Spirit for Islam 175

He said: "I want you to take a husband after my death".

He then prayed, saying, "O, Allah! Let Umme Salmah
be married after my death to a husband better than I. May
he give her no trouble whatsoever".

In the beginning, the couple emigrated to Abyssinia.
After their return, they again emigrated to Madinah Hadh-
rat Umme Salmah (Radhiyallaho anha) says:

"When my husband made up his mind to emigrate to
Madinah, he loaded the camel with the luggage. He
then made me and our son Salmah ride the camel. He
led the camel out of the town, holding the string in his
hand. The people of my father's clan (Banu Mughirah)
happened to see us leaving. They came and snatched
the \ string from Hadhrat Abu Salmah (Radhiyallaho
anho's) heind saying, 'You can go wherever you like
but we cannot allow our girl to go and perish with
you.' They forcibly took me and my son back to their
clan. When the people of my husband's clan (Banu
Abdul Asad) learnt this, they came to Banu Mughirah
and began to argue with them saying, "You can keep
your girl if you like, but you have no claim over the
child who belongs to our clan. Why should we allow
him to stay in your clan, when you have not allowed
your girl to go with her husband". They forcibly took
the boy away. Hadhrat Abu Salmah (Radhiyallaho
anho) had already gone to Madinah. All the members
of the family were thus separated from each other.
Daily, I would go out in the desert and weep there
from morning till night. I lived in this condition for
one full year, separated from my husband and my son.
One day, one of my cousins taking pity on me said to
the people of the clan, 'You have separated this poor
woman from her husband and son. Why don't you
have mercy on her and let her go? Due to the humani-
tarian efforts of this cousin of mine, the people of Banu
Mughirah agreed to let me go and join my husband.
Banu Abdul Asad also made over my son to me. I got a
camel ready and, with my son in my lap, I sat on its
back and set off for Madinah all alone. I had hardly
gone four miles, when 'Hadhrat Usman-bin-Talhah
(Radhiyallaho anho) met me at Tan'eem. He inquired,
'Where are you going?' I said, 'To Madinah! He re-
marked, 'With none accompanying you!, I said 'No, I

176 Stories of the Sahaabah

have nobody except Allah to accompany me.' He took
the rope of my camel and began to lead. By Allah, I
have never come across a person more noble than
Hadhrat Usman (Radhiyallaho anho). When I had to
get down, he would make the camel sit and himself go
behind a hush and when I had to climb up he would
bring the camel and make it sit close to me. He would
then hold the rope and lead the animal. Thus we
reached Quba (a suburb of Madinah). He informed me
that Hadhrat Abu Salmah (Radhiyallaho anho) was
staying there. He then made us over to my husband
and then returned all the way back to Mecca. By Allah,
no one else could bear the hardships that I bore during
that single year".

Look at Hadhrat Umme Salmah (Radhiyallaho anha's)
faith and trust, in Allah. She set out on a long and hazard-
ous journey all alone. See how Allah sent His help to her.
No doubt Allah can depute anybody to render help to those
who place trust in Him, for the hearts of all people are in
His control.

As a rule, a lady is not permitted to travel alone on a
long journey, except in the event of obligatory emigration
for the sake of Allah.

6< Ladies in the Khaijiar Campaign:

Shoulder to shoulder with their menfolk, the ladies of
those times, imbued with the same spirit of sacrifice, were
striving heart and soul in the path of Allah, and no service
in this cpnnection was too much for them.

Hadhrat Umme Ziyad (Radhiyallaho anha) says:

"In the Khaibfir campaign, 1 along with other five
women reached the battle-field. The Prophet (Sallalaho
alaihe wasallam), having leariit this, sent for us. He
said with anger, 'Who permitted you to come over
here? Who brought you to this place?' We said, 'O,
Prophet of Allah! we know knitting and we have some
medicines with us. We shall help the Mujahidin by
supplying them with arrows, by attending them when
they are sick, and by preparing food for them.' The
Prophet (Sall^Uaho alaihe wasallam) permitted us to
stay."

The women of that time were blessed with the spirit

^2 Ch. X: Women's Courage 6- Spirit for Islam 177

which even the men of our times do not possess. Look at
the courage of these women who reached the battle-field on
their own accord, and who offered to attend td different
jobs in the field.

Hadhrat Umme Salim (Radhiyallaho anha) joined thb
Huneyn campaign in the state of pregnancy. She kept a
dagger on her person. The Prophet (Sallallaho alaihe yvasal-
1am) inquired:

"What is this dagger for, O, Umme Salim?"

She replied: "I shall run it through the belly of any Kafir
approaching me".

She had also taken part in the battle of Uhud, wherein. she
tended the wounds of the figHting men. Anas (Radhiyal-
laho anho) says:

"I saw Hadhrat Aishah and Hadjturat Umme S^lim
(Radhiyallaho anhuma) running to and fro in the
battle-field, carrying water for the wounded".

7. Hadhrat Umme Haram (Radhiyallaho anba) in the
battle for Cyprus:

Upime Haran^ (Radhiyallaho anha) was an ^unt of
Anas ^Radhiyallaho &nha). The TProphet (Sallallaho alaihe
wasallam) often visited her and sometimes had his after-
noon nap at her' place. Once he was sleeping in her hoiise,
when he woke up smiling.

Hadhrat Umme Hakm (Radhiyallaho anl^a) said:

"O, Prophet (Sallallaho alaihe wasallam)! You are
dearer to me than my parents, tell me what made you

smile".

He said:

"I saw in my dream a few of my followers going for
Jihad across the sea. They, in their barges, looked like
kings sitting on their thrones".

Hadhrat Umme Haram (Radhiyallaho anha) said:

"O, Prophet of Allah! Pray that I may also be one
among those people".

He replied: "Rest assured, you will be one of them"

He went to sleep again, and got up smiling for the second

178

Stories of the Sahaabah

lime. On Hadhrat Haram (Radhiyallaho anha's) query he
said:

"I again saw some more people going for Jihad across
the sea".

Hadhrat Umme Haram (Radhiyallaho anha) requested him
to pray for her joining them also, he said:

"No, you are with the first group only."

During the Khilafat of Hadhrat Usman (Radhiyallaho anho)
Amir Muawiyah, the Governor of Syria, sought permission
to send an expeditionary force to Cyprus Island. This per-
mission was granted by Hadhrat Usman (Radhiyallaho
anho). Hadhrat Umme Haram (Radhiyallaho anha), with
her husband Hadhrat Ubadah (Radhiyallaho anho), was in
that force. While returning from the island she fell from her
mule, broke her neck and died. She was buried in Cyprus.

Look at the spirit of Hadhrat Umme Haram (Radhiyal-
laho anha). She wanted to join both the expeditions. As she
was destined to die during the first expedition, the Prophet
(Sallallaho alaihe wasallam) did not pray for her partici-
pation in the second one.

8. Story of Hadhrat Umme Sulaim (Radhiyallaho anha):

Umme Sulaim (Radhiyallaho anha) was the mother of
Hadhrat Anas (Radhiyallaho anho). After the death of her
husband, she remained a widow for some time with a view
to devoting herself to the proper upbringing of her son. She
was then married to, Hadhrat Abu Talhah (Radhiyallaho
anho) and got a son named Abu Umair from him. The
Prophet (Sallallaho alaihe wasallam) used to go to her
house and play with the child.

One day, Abu Umair was ill and Hadhrat Abu Talhah
(Radhiyallaho anho) was fasting. While Hadhrat Abu
Talhah (Radhiyallaho anho) was out on his job, the child
died. She washed and enshrouded the dead body and laid
it on the cot. She then herself took a bath changed her
clothes and made her toilet. When the husband returned
home and had his Iftar he asked her:

"How is the child?"

She replied: "He is now in peace."

He was satisfied. The couple shared the bed for the night.

Ch. X: Women's Courage &• Spirit for Islam 179

When they got up in the morning, they had the following
conversation.

Hadhrat Umme Sulaim (Radhiyallaho anha):

"I have a question to ask you."
Hadhrat Abu Talhah (Radhiyallaho anho):

"What is that?"

Hadhrat Umme Sulaim (Radhiyallaho anha):

"Suppose a person is entrusted with something.
Should he deliver up on demand that which is en-
trusted to him or not?"

Hadhrat Abu Talhah (Radhiyallaho anho):

"He must deliver up. He has no right to hold it back".

Hadhrat Umme Sulaim (Radhiyallaho anha):

"Abu Umair was entrusted to us by Allah. He has
taken him back."

Hadhrat Abu Talhah (Radhiyallaho anho) was filled with
grief. He simply said:

"But why did you not inform me before?"

He went to the Prophet (Sallallaho alaihe wasallam)
and narrated the story to him. He prayed for him and said:

"Allah is likely to bless your sharing the bed with your
wife last night."

One of the Sahabah says:

"I lived to see the effect of the Prophet's blessing. As a
result of his union with his wife on that night, Hadhrat
Abu Talhah (Radhiyallaho anho) got a son named Ab-
dullah. This Abdullah had nine sons, all of whom
were Qaris."

It needs much courage and patience to do what Hadh-
rat Umme Sulaim (Radhiyallaho anha) did at the death of
her son. She did not like her husband to know about the
death of the child while he was fasting and while he
needed food and rest.

180

Stories of the Sahaabah

9. Hadhrat Umme Habibah (Radhiyallaho anha's) Be-
hiiViour With Her Fath6r:

Hadhrat Ummul Mominin Umme Habibah (Radhiyal-
laho anha) was previously married to UbaiduUah bin Jahsh.
She emigrated with her husband to Abyssinia. The hus-
band turned renegade and died there as a Kafir. The
Prophet (Sallallaho alMhe wasallam) sent his offer to marry
her through king Negus, while she was still passing her
days in Abyssinia as a widow. She accepted the offer and
came to Madinah to live with the Prophet (Sallallaho alaihe
wasallam). During the period of truce between the Muslims
and the idolaters of Mecca, her father Hadhrat Abu Sufyan
(Radhiyallaho anho) once came to Madinah for negotia-
tions in connection with reinforcing the truce. He went to
see Umme Habibah. As he was about to sit on the bedding
in her room, she removed it from under him. He was sur-
prised over her behaviour and said:

"Was the bedding unfit for me or I unfit for the bed-
ding?"

She replied: "This bedding is meant for the dear and holy
Prophet (Sallallaho alaihe wasallam)^ while you are an
idolater and therefore unclean. How can I allow you to
sit on this bedding?"

Abu Sufyan was full of grief and remarked:

' "Since you left us, you have developed bad manners."

In the face of the great reverence that she had for the
Prophet (Sallallaho alaihe wasallam), she could not tolerate
an unclean mushrik (though he be her own father] to sit on
the Prophet's bedding.

Once she came to know from the Prophet (Sallallaho
alaihe wasallam) about the virtues of twelve rakaats of
Chasht. Since that time, she kept on offering this Salaat
regularly.

Her father Hadhrat Abu Sufyan (Radhiyallaho anha)
later embraced Islam. On the third day of his death, she
sent for some perfume and used it saying:

"I neither need nor like the perfume. I have heard the
Prophet (Sallallaho alaihe wasallam) saying, 'A woman
is not permitted to mourn the death of any person
(except her husband's) for more than three days. (The

Ch. X: Women's Courage &■ Spirit for Islam 181 5 _

mourning period in case of husband's death is how- .8 J

ever four months and ten days.) I am using the per- 2 12

fume simply to show that I am not mourning the death ^
of my father any longer. ' '

When she was about to die, she sent for Hadhrat
Aishah (Radhiyallaho anha) and said :

"We have been rivals in sharing the love of the Prophet
(Sallallaho alaihe wasallam). It is just possible that we
might have offended each other. I forgive you. Please
forgive me too."

Hadhrat Aishah (Radhiyallaho anha) said:

"I forgive you by all means. May Allah forgive you
too."

She remarked:

"O, Aishah, you have made me very happy. May Allah
keep you happy."

Similarly, she sent for Hadhrat Umme Salmah (Radhiyal-
laho anha) and secured her forgiveness.

The tension between two rival wives is natural and
proverbial. Hadhrat Umme Habibah (Radhiyallaho anha)
wanted to be forgiven by people before she appeared before
Allah. Her reverence and love for the Prophet (Sallallaho
alaihe wasallam) can be judged from her behaviour towards
her own father.

10. The Story of Hadhrat Zainab (Radhiyallaho anha)

Hadhrat Ummul Mominin Zainab (Radhiyallaho anha)
was a cousin of the Prophet (Sallallaho alaihe wasallam).
She accepted Islam soon after its advent. In the beginning,
she was married to Hadhrat Zaid (Radhiyallaho anho), who
was a liberated slave and the adopted son of the Prophet
(Sallallaho alaihe wasallam). He was therefore, known as
Hadhrat Zaid bin Muhammad (Radhiyallaho anho). Hadh-
rat Zaid (Radhiyallaho anho) could not pull on smoothly
with Zainab and at last divorced her. Now, according to the
pre-Islamic customs, an adopted son was treated as a real
son, so much so that his widow or divorced wife could not
be married to his adopted father. The Prophet (Sallallaho
alaihe wasallam), with a view to break this unjustified
custom, communicated to Hadhrat Zainab (Radhiyallaho

182

Stories of the Sahaabah

anha) his proposal for marriage. When Hadhrat Zainab
(Radhiyallaho anha) received the proposal, she said:

"Let me consult my Lord!"

She then performed Wudhu and stood up in her Salaat. Her
action was so much blessed by Allah that the following
verse was revealed to the Prophet (Sallallaho alaihe wasal-
1am):

(rv ^i^-^i) ry^ il ;;i OlTj , l>j y^ \'^ (ii i^iUpii ^ijji

"So when Zaid had performed the necessary formality
(of divorce) from her, we gave her unto thee in mar-
riage, so that (hence forth) there mav be no sin for be-
lievers in respect of the wives of their adopted sons,
when the latter have performed necessary formality (of
release) from them. The commandment of Allah must
be fulfilled."

When Hadhrat Zainab (Radhiyallaho anha) was in-
formed of the good news that Allah had given her in the
Prophet's marriage and had revealed a verse to that effect,
she made over to the reporter in gratification all her jewell-
ery that she was wearing at that time. Then she fell down .
in Sajdah and vowed to keep fast for two months. She was
justly proud of the fact that, while every other wife of the
Prophet (Sallallaho alaihe wasallam) was given in the mar-
riage to him by her relations, she was given by Allah, as
mentioned in QurW. As Hadhrat Aishah (Radhiyallaho
anha) was also proud of being the most beloved wife of the
Prophet (Sallallaho alaihe wasallam), there was always
some rivalry between the two. In spite of all this, when the
Prophet (Sallallaho alaihe wasallam) asked Hadhrat Zainab
(Radhiyallaho anha's) opinion about Hadhrat Aishah (Rad-
hiyallaho anha) in the matter of the slander against Hadhrat
Aishali (Radhiyallaho anha), she said:

"I find everything good in Aishah."

Look at her integrity and strong character. Had she
wished, she could have harmed the reputation of her rival
and lowered her, in the eyes of their common husband,
who loved Hadhrat Aishah (Radhiyallaho anha) so much.
On the other hand, she praised her in very strong words.

him:

Ch. X: Women's Courage &• Spirit for Islam 183

Hadhrat Zainab (Radhiyallaho anha) was a very pious
lady. She fasted very often and would say her Nafl Salaat
very frequently. She earned by working with her hands,
and spent all that she earned in the path of Allah.

At the time of the Prophet's death, his wives asked

"Which of us will join you first?"
He said: "The one with long arms."

They began to measure their arms with a stick. They, how-
ever, came to know later that long hands symbolised lavish
spending in charity. Hadhrat Zainab (Radhiyallaho anha)
was indeed the first to die after the Prophet (Sallallaho
alaihe wasallam).
Hadhrat Barazah (Radhiyallaho anho) narrates:

Hadhrat "Umar (Radhiyallaho anho) decided to pay an
annual allowance to the Ummahat-uI-Mominin from
the Baitul Maal. He sent 12 000 dirhams to Hadhrat
Zainab (Radhiyallaho anha) through me as her share.
She thought that it was for all of them, and said to me,
'Umar should have asked somebody else to distribute
this money.' I said, 'It is the annual share for you
alone.' She asked me to throw it in the corner of a
room and cover it with a piece of cloth. Then she men-
tioned the names of some poor persons, widows and
her relatives, and asked me to give one handful to each
of them. After I had distributed as desired, some
money was still left under the cloth. I expressed a
desire to have something for myself. She said, 'You
take the rest.' I counted the money. It was eighty four
dirhams. Then she lifted her hands in prayer and said,
*0, Allah keep this money away from me, for it brings
temptation.' She died before the allowance for the next
year could be paid to her. When Hadhrat Umar (Rad-
hiyallaho anho) came to know of what she had done
with the money, he sent her another 1 000 dirhams for
her personal needs but even those she spent in no
time. Although during the last portion of her life, the
Muslims were conquering territory after territory, and
wealth was pouring into Madinah. yet she left no
money or other wealth after her, except the house
where she lived. She was called Ma'wal Masaakeen,

•I I

184 Stories of the Sahaabah

(refuge of the poor), due to her lavish spending in
charity."

A woman narrates:

"I and Hadhrat Zainab (Radhiyallaho anha) were
dyeing our clothes with red ochre. The Prophet (Sallal-
laho alaihe wasallam) came in, but went out again
when he saw us engaged in dyeing. Hadhrat Zainab
(Radhiyallaho anha) felt that the Prophet (Sallallaho
alaihe wasallam) had perhaps not liked our dyeing in
that colour. She immediately washed all the dyed
clothes till their colour was gone."

Everybody knows the love and liking of women for
money and colours. But look at these ladies, who would
push away the money coming to them and who were pre-
pared to discard any colour on receiving the least hint of
the Prophet's disapproval.

11. Hadhrat Khansa (Radhiyallaho anha) Exhorts Her
Sons to Bravery.

Hadhrat Khansa (Radhiyallaho anha) was a famous po-
etess. She embraced Islam in Madinah, along with some
others of her clan. Ibn Athir writes:

"All masters of literature are unanimous in declaring
Hadhrat Khansa (Radhiyallaho anha) as the best
woman poet in Arabic. No woman in history has ever
written such poetry as Hadhrat Khansa (Radhiyallaho
anha)."

During the time of 'Hadhrat Umar (Radhiyallaho anho) in
16 A.H, the famous battle of Qadisi\'vah was fought be-
tween the Muslims and the Persians. Hadhrat Khansa (Rad-
hiyallaho anha), along with her four sons, took part in this
battle. On the eve of the battle, she exhorted all her four
sons, saying:

"O, My sons! You embraced Islam and emigrated of
your own free will. By Allah, beside Whom there is no
God, you all are the sons of the same father, just as you
are the sons of the same mother. I never betrayed your
father, nor defamed your maternal uncle. I never al-
lowed a blot to come on your high birth nor polluted
your pedigree. You know what rewards Allah has
promised for those who fight against the disbelievers

Ch. X: Women's Courage &■ Spirit for Islam 185 ^

in His path. You must remember that the everlasting
life of the Hereafter is far better than the transitory life
of this world. Allah has said in His Holy Book:

hy^ ^ h l>j . \^yj)j ^jyX^J ^Vj^^ 'i^' 'J>A^ 4Si

(T . ■ jl^ Jl)

"O, Ye who believe! Endure, outdo all others in endur-
ance, be ready and observe your duty to Allah, in order
that Ye may succeed. (111:200)"

When you get up tomorrow morning, be prepared to
contribute your best in the battle. Go ahead into the
enemy lines, seeking help from Allah. When you see
the flames of war rising high, get right into the centre
and face the enemy chiefs. Inshallah you will get your
abode in paradise with honour and success."

Next day, when the battle was in full swing, all the
four sons.advanced towards the enemy lines. One by one,
they attacked the enemy, reciting the words of their mother
in verses and fought till all of them were martyred. When
the mother got the news, she said:

"Alhamdulillah. Glory to Allah Who has honoured me
with their martyrdom. I hope that Allah will unite me
with them under the shade of His Mercy."

Here is a mother of that time. She exhorts her sons to
jump into the flames of battle and, when all the sons are
killed in quick succession, she glorifies Allah and thanks
Him.
12. Hadhrat Safiyyah (Radhiyallaho anha) Kills A Jew

Hadhrat Safiyyah (Radhiyallaho anha) was the aunt of
the Prophet (Sallallaho alaihe wasallam) and a real sister of
Hadhrat Hamzah (Radhiyallaho anho). She took part in the
battle of Uhud. When the Muslims were defeated and some
of them began to flee from the battle, she would smite their
faces with her spear and excite them to go back and fight.

In the war of the Khandaq (Trench), the Prophet (Sal-
lallaho alaihe wasallam) had collected all the Muslim
women in a fortress and had deputed Hadhrat Hassaan bin
Thabit (Radhiyallaho anho) to look after them. The )ews,
who were always on the look-out for such opportunities for
doing mischief, surrounded the place and sent one of them

186

Stories of the Sahaabah

to find out ]f there were any men with the ladies. Hadhrat
Safiyyah (Radhiyallaho anha) happened to see the Jew ap-
proachmg the fort. She said to Hadhrat Hassaan (Radhival-
lahoanho):

"There is a Jew coming to spy on us. You go out and
Icilihim."

Hadhrat Hassaan (Radhiyallaho anho) was a weak person
He did not make bold to do the job, Safiyyah (Radhiyallaho
antia) got hold of a tent peg and went outside the fortress
and gave a blow on the head of the Jew that killed him on
the spot. She came back and said to Hassaan:

"The man is dead. I have not removed the clothes and
arms from his body for reasons of modesty. Now you
go and remove everything from his bodv." Also bring
his head after severing it from the body. "

Hadhrat Hassaan (Radhiyallaho anho) was too weak-
heartfed to do that even. She herself went again and brought
his head, and threw it over the wall amidst the Jews When
they saw this, they said:

"We were wondering how Muhammad (Sallallaho
alaihe wasallam) could keep the womenfolk alone in
this fort. Surely, there are men inside to guard the
ladies."

Safiyyah died in 20 A.H. at the age of seventy three
The war of the Trench was fought in 5 A.H. She was, there-
tore, 58 then. These days, a ladv of that age is hardly able
to do her domestic work. But look how Saffiyyah (Rad-
hiyallaho anha) goes and kills a Jew all alone.

13. Hadhrat Asma (Radhiyallaho anha's) Interview With
the Prophet (Sallallaho alaihe wasallam) Regardine
the Reward for Women.

Hadhrat Asma bintYazid Ansari (Radhiyallaho anha)
came to the Prophet (Sallallaho alaihe wasallam) and said:

"O, Prophet of Allah! You are dearer to me than my
parents. My Muslim women have deputed me as their
representative to talk to you on their behalf. Verily you
are the Prophet of Allah for both men and women. We
stay for most part of our time within the four walls of
our houses. We remain pinned to our duties of fulfil-
ling the sexual desires of men, bearing children for

Ch. X: Women's Courage &• Spirit for Islam 187

them and looking after their homes. Notwithstanding
all this, men excel us in getting rewards for thmgs
which we are unable to do. They go and say their daily
Salaat and weekly Jumu'ah in the musjid, visit the
sick, attend the funerals, perform Hajj after Hajj and,
above all, fight in the way of Allah. When they go for
Hajj or Jehad, we look after their property, bring up
their children and weave cloth for them. Do we not
share their rewards with them?"

The Prophet (Sallallaho alaihe wasallam) addressing the

Sahabah sitting round him, said:

"Did you ever hear a woman asking a better question?"

Sahabah replied: "O. Prophet of Allah! We never thought
that a woman could ever put such a
question."
The Prophet (Sallallaho alaihe wasallam) addressing Asma
said:

"Listen attentively, and then go and tell the ladies who
have sent you that when a woman seeks the pleasure
of her husband and carries out her domestic functions
to his satisfaction, she gets the same reward as the men
get for all their services to Allah."
Hadhrat Asma (Radhiyallaho anha) returned very happily
after getting this reply to her question.

Obedience to and good behaviour towards husbands is
a very great asset for the women, provided they know its
value.

The Sahabah once said to the Prophet (Sallallaho
alaihe wasallam):

"In foreign countries, people prostrate before their

kings and chiefs. You deserve such reverence mucti

more."

He said "No If it were permissible to prostrate before any-

' body besides Allah, I would asked the women to

prostrate before their husbands."

He then said,

"Bv him Who has my life in His hand, a woman
cannot do what she owes to Allah until she has done
what she owes to her husband."

a «

188

Stories of the Sahaabah

Ch. X: Women's Courage &• Spirit for Islam 189 5

It IS reported in a Hadith that once a camel bowed in
prostration before the Prophet (Sallallaho alaihe wasallam).
The Sahabah on seeing this, said:

"When this animal prostrates before you, why should
we not have this honour too?"

He replied:

"Never. If I could make somebody prostrate before any-
body besides Allah, I would ask the wives to prostrate
before their husbands."

The following is reported to have been said by the
Prophet {Sallallaho alaihe wasallam) in this connection:

(1) "A woman whose husband is pleased with her at
the time of her death goes straight into Paradise."

(2) "A woman is cursed by the angels if her husband
is displeased with her, and she stays away from
him in anger for the night."

(3) "The Salaat of two persons hardly rises beyond
their heads in its flight to heaven. These two per-
sons are a run-away slave and a disobedient wife."

14. The Story of Hadhrat Umme Ammarah (Radhiyallaho
anha).

Hadhrat Umme Ammarah (Radhiyallaho anha) is one
of those Ansar v»rho embraced Islam in the very beginning.
She was among the group that vowed allegience to the
Prophet (Sallallaho alaihe wasallam) at Al-Aqabah. Al-
Aqabah in Arabic means a narrow Mountain Pass. In the
early days of Islam, the new Muslims were persecuted by
Qureysh very badly. They would put all hurdles in the way
of Tabligh. The Prophet (Sallallaho alaihe wasallam), there-
fore, carried on his mission quietly and secretly. People
from Madinah who used to come to Mecca for Hajj usually
embraced Islam secretly in a mountain pass near Mina, so
that Qureysh might not see them. She was in the third such
group from Madinah. She participated in most of the
battles that were fought after emigration. She took promi-
nent part in Uhud, Hudeybiah, Khaiber, Umratul Qadha,
Huneyn and Yamamah.

In the battle of Uhud, she was forty-three. Her husband
and two sons were also fighting in the battle. She took a

i ;.

leather bottle full of water and headed for Uhud. In the be-
ginning, the Muslims had an upper hand, but the tables
were turned in another moment and the enemy were in the
winning position. She had reached the Prophet (Sallallaho
alaihe wasallam), when wave after wave of enemy troops
rushed to attack and kill him. She shielded the Prophet
(Sallallaho alaihe wasallam) whenever anybody ap-
proached him. She had a cloth-belt round her waist full of
pieces of lint. She tended the wounded. She herself got
about twelve wounds, one of which was very serious.
Hadhrat Umme Sa'eed (Radhiyallaho anha) says:

"I once saw a very deep cut on the shoulder of Hadhrat
Umme Ammarah (Radhiyallaho anha). I inquired how
she had got that. She said, 'I. got it in Uhud. When
people were running about in confusion, I saw Ibn
Qumiah coming towards us and shouting, 'where is
Muhammad (Sallallaho alaihe wasallam). Let some-
body tell me his whereabouts. If he is saved today, I
am no more.' I, Hadhrat Mus'ab bin Umair (Radhiyal-
laho anho) and some others intercepted him. He gave
me this deep cut on my shoulder. I also attacked him,
but he escaped on account of the double coat of mail
that he was wearing."

In spite of a year's treatment, the wound would not heal. In
the meantime, the Prophet (Sallallaho alaihe wasallam) de-
cided about the expedition to Hamra-ul-Asad. Hadhrat
Umme Ammarah (Radhiyallaho anha) also got ready to join
the expedition. But as her wound was still unhealed, she
could not participate. When the Prophet (Sallallaho alaihe
wasallam) returned from the expedition, he straight away
went to visit Hadhrat Umme Ammarah (Radhiyallaho
anha). He was very happy to find her better.

She says:

"In fact, we were very much handicapped in Uhud.
The enemy had very strong cavalry, while we fought
on foot. There would have been a fair fight if they too
had been on foot. When somebody came riding on his
horse to attack me, I stopped his sword on my shield
and when he turned about, I attacked his horse from
the rear and cut its leg. This caused the horse as well
as the rider to fall on the ground. As soon as this hap-
pened, the Prophet (Sallallaho alaihe wasallam) would

SB 2

190 Stories of the Sahaabah

shout to my son, who would run to my help and then
we both finished the man in no time."

Her son Hadhrat Abdullah bin Zaid (Radhiyallaho anho)
says:

"I had a wound on my left arm, which would not stop
bleeding. The Prophet (Sallallaho alaihe wasallam)
said to my mother, 'Put a bandage over it.' My mother
took out a bandage from her/belt and after bandaging
my wound, said, 'Now, son? go and fight again with
the idolaters.' The Prophet (Sallallaho alaihe wasal-
lam) was watching us. He said, 'O, Umme Ammarah,
who can have courage like yours?"

The Prophet (Sallallaho alaihe wasallam) at that time
prayed again and again for Hadhrat Umme Ammarah (Rad-
hiyallaho anha) and her family. Hadhrat Umme Ammarah
(Radhiyallaho anha) says:

"I was standing with the Prophet (Sallallaho alaihe wa-
sallam), when one of the enemy passed in front of me.
The Proj,het (Sallallaho alaihe wasallam) said to me,
Umme Ammarah! He is the man who wounded your
son.' I jumped at him and hit his leg. It made him fall
down. We then went forward and finished him. The
Prophet (Sallallaho alaihe wasallam) smiled and said,
'Umme Ammarah has avenged her son.' When the
Prophet (Sallallaho alaihe wasallam) was praying for
us, I said to him, 'O, Prophet of Allah! Pray for my
company with you in Paradise.' He favoured me with
this prayer too, and after that I cared little for what
happened to me,in this life."

As has already been said, she also participated in
many other battles with the same zeal and spirit. After the
death of the Prophet (Sallallaho alaihe wasallam), she took
part in the fierce battle of Yamamah, which was fought
with the renegades. She lost one of her arms and received
eleven other wounds in this battle. She was forty-three in
Uhud and fifty-two in Yamamah. Her heroism in these
battles at that age was really miraculous.

15. Story of Hadhrat Umme Hakim (Radhiyallaho anha).

Hadhrat Umme Hakim (Radhiyallaho anha) was the
wife of Ikramah bin Abi Jahl. She participated in Uhud on
the enemy side. She embraced Islam on the fall of Mecca.

Ch. X: Women's Courage 6- Spirit for Islam 191 M

She loved her husband very much, who would not become
a Muslim on account of his father, who was the worst
enemy of Islam. After the fall of Mecca, her husband fled to
Yemen. She secured pardon for him from the Prophet (Sal-
lallaho alaihe wasallam) and went to Yemen and induced
her husband to return to his home. She told him:

"You can be safe from the sword of Muhammad (Sal-
lallaho alaihe wasallam) only when you put yourself in
his lap."

She returned with him to Madinah, where Ikramah em-
braced Islam and the couple began to live together happily.
They both participated in the Syrian war during the caliph-
ate of Hadhrat Abu Bakr (Radhiyallaho anho). Ikrpmah was
killed in a battle. She was then married to another M,uja-
hid, Hadhrat Khalid bin Sa'eed (Radhiyallaho anho). It was
at a place called Marja-us-Safr that her husband wanted to
meet her. She said:

"We have enemy concentrating on all fronts. We shall
meet after they are done away with."

He said: "I am sure I shall not survive this battle."

They then shared the bed for the first time in a tent at that
place. Next day, Hadhrat Khalid bin Sa'eed (Radhiyallaho
anho) was arranging for the Walimah when the enemy at-
tacked with full force and he was killed in the battle. Hadh-
rat Umme Hakim (Radhiyallaho anha) packed up her tent
and other luggage, and, with a tent-peg in her hand, fought
the enemy till she had killed seven of them.

In war times, not to speak of a woman, no man would
like to get married under such circumstances. Look at her
marriage in the battle-field and her fight with the enemy!
Instead of mourning the loss of her husband on the day of
his death, she rushes in to the battle-field and kills seven of
the enemy soldiers single-handed. Is this not enough to
show the wonderful strength of Iman in women of that
time?

16. Martyrdom of Hadhrat Sumayyah (Radhiyallaho
anha).

Hadhrat Sumayyah (Radhiyallaho anha) is the mother
of 'Hadhrat Ammar (Radhiyallaho anho), whose story we
have already read in Chapter V. Just like 'Hadhrat Ammar
(Radhiyallaho anho) her son, and Yasir her husband, she

.§1

192

Stories of the Sahaabah

Ch. X: Women's Courage &■ Spirit for Islam 193 «

patiently bore the hardships in various forms in the cause
of Islam. She would not weaken in her love for and devo-
tion to Islam in spite of all these afflictions. One day,
Hadhrat Sumayyah (Radhiyallaho anha) was standing
when Abu Jahl passed that way. He flung all sorts of dirty
words at her and then put his spear through her private
parts. She died on account of the wound. She is the first to
meet martyrdom for the cause of Islam.

Patience, perseverence and sacrifice of these ladies are
really enviable. No affliction is too much when a person
blessed with the spirit of Islam is determined to bear it. We
hear about hundreds of persons dying for one cause or the
other. It is only dying for the cause of Allah that brings
eternal happiness and comfort in the life to come. Persons
losing their lives for material gains really lose twice, i.e., in
this world as well as in the Hereafter.

17. The story of Hadhrat Asma bint Abu Bakr (Radhiyal-
laho anha).

Hadhrat Asma bint Abu Bakx (Radhiyallaho anha) is
the daughter of Hadhrat Abu Bakr (Radhiyallaho anho),
mother of Hadhrat Abdullah bin Zubair (Radhiyallaho
anho) and step-sister of Hadhrat Aishah (Radhiyallaho
anha). She is one of the famous women of her time. She
was the eighteenth person to embrace Islam. She was
twenty-seven years old at the time of the Hijrat. After the
migration from Mecca, when the Prophet (Sallallaho alaihe
wasallam) and Hadhrat Abu Bakr (Radhiyallaho anho)
reached Madinah safely, they sent Hadhrat Zaid (Radhiyal-
laho anho) and some other Sahabah to bring their families
from Mecca. Hadhrat Asma (Radhiyallaho anho) came to
Madinah with Hadhrat Abu Bakr (Radhiyallaho anho's)
family. When she reached Quba, she gave birth to Hadh-
rat — Abdullah bin-Zubair (Radhiyallaho anho), the first
Muslim baby born since the Hijrat. She says:

"When I was married to Hadhrat Zubair (Radhiyallaho
anho), he had neither money nor property of any kind.
He had only one camel for carrying water and one
horse. I would bring fodder for the animals and date-
stones to feed them in liieu of grass, bring water from
the well, mend bucket myself when needed, and
attend to other domestic duties. Attending to the horse
was the most difficult of all jobs. I was not good at
baking and, therefore, after kneading the flour, I would

take it to Ansar women in my neighbourhood, who
would bake bread for me. When we arrived in Madi-
nah, the Prophet (Sallallaho alaihe wasallam) alloted a
piece of land to Hadhrat Zubair (Radhiyallaho anho)
two miles away from the town. I would bring date
stones from there on my head. One day when I was
coming in this fashion, I met the Prophet (Sallallaho
alaihe wasallam) with a group of Ansar in the way. He
stopped his camel. From his gesture, I understood that
he intended to give me a lift. I felt shy of going with
men, and I also remembered that Hadhrat Zubair (Rad-
hiyallaho anho) was very sensitive in this matter. The
Prophet (Sallallaho alaihe wasallam) understood my
hesitation and left me alone. When I reached home, I
narrated the story to Hadhrat Zubair (Radhiyallaho
anho) and told him that, due to my own shyness and
his sensitiveness, I did not avail of the offer of the
Prophet (Sallallaho alaihe wasallam). He said, 'By
Allah I am more sensitive about your carrying the load
over such a long distance, but I cannot help it. (In fact,
Sahabah remained occupied in striving in the path of
Allah and all other such jobs had to be done by their
womenfolk. Sometime later, Hadhrat Abu Bakr (Rad-
hiyallaho anho) transferred to us a servant that the
Prophet (Sallallaho alaihe wasallam) had given to him.
I was therefore relieved of attending to the horse,
which had been really very hard for me."

18. Hadhrat Asma (Radhiyallaho anha) Pacifies her
Grandfather.

When Hadhrat Abu Bakr (Radhiyallaho anho) emi-
grated to Madinah in the company of the Prophet (Sallal-
laho alaihe wasallam), he took with him all his money,
thinking that the Prophet might need it. It was about 6 000
dirhams. After his departure, his father Abu Quhafah (who
was blind and who had not till then accepted Islam) came
to express his sympathy with his granddaughters.

Hadhrat Asma (Radhiyallaho anha) says:

"Our grandfather came to us and said, 'Your father has
shocked you with his migration to Madinah, and
seems to have put you to further hardship by taking all
his money with him.' I said, 'No grandfather, do not
worry. He has left a lot of money for us.' I collected
some pebbles and deposited them in the recess where

194 Stories of the Sahaabah

my father used to keep his money; I covered it with a
cloth. I then took my grandfather to the place and
placed his hand over the cloth. He thought that the
recess was really full of dirhams. He remarked: 'It is
good that he has left something for you to live on.' By
Allah, my father had not left a single dirham for us: I
played this trick simply to pacify my grandfather."

Look at this brave Muslim girl. Strictly speaking, the
girls needed more consolation than their grandfather.
Judged by normal course of things, they should have com-
plained of their destitution to their grandfather to win his
sympathy, as there was nobody else in Mecca to extend
tiaem any sympathy or help. But Allah had given such a
frame of mind to Muslim men and women of those days
that everything they did was really wonderful and worthy
of emulation.

Hadhrat Abu Bakr (Radhiyallaho anho) was quite a
well-to-do person in the beginning, but he always spent lib-
erally in the path of Allah. At the time of Tabuk, he con-
tributed all that he possessed (This we have already read in
Chapter VI). The Prophet (Sallallaho alaihe wasallam) once
said:

"No body's wealth has benefited me so much as that of
Hadhrat Abu Bakr (Radhiyallaho anho). I have com-
pensated everybody for the good done to me, except
Hadhrat Abu Bakr (Radhiyallaho anho). He shall be
compensated by Allah Himself."

19. Hadhrat Asma ' (Radhiyallaho anha's) Spending in
Charity.

Hadhrat Asma (Radhiyallaho anha) had a very large
heart for spending in the path of Allah. In the beginning,
she used to spend carefully with measure and weight. Once
the Prophet (Sallallaho alaihe wasallam) said to her:

"O, Asma, do not put by and be calculating; spend in
the path of Allah liberally."

After this, she started spending most generously. She
would advise her daughters and house maids:

"Don't wait for any surplus or excess of requirements
before spending in the path of Allah. As the require-
ments go on increasing in the chances of having some-

Ch. X: Women's Courage &■ Spirit for Islam 195

thing, excess will become more and more remote, and
the time for spending in the path of Allah will never
come. Remember that you will not lose by spending in
charity."

Although these people were poor and lived hand to
mouth, yet they were liberal in spending and generous of
heart. The Muslims today complain of their poverty, but
there will be hardly any group op people among them who
are so poor and needy as the Sahabah used to be. We have
already read how they had to go without food for several
days together, and how some of them had to keep stones
tied on their bellies to relieve their pangs of hunger.

20. The Story of the Prophet Sallallaho alaihe wasallam's
Daughter Hadhrat Zainab (Radhiyallaho anha):

Hadhrat Zainab (Radhiyallaho anha) was born after
five years of the Prophet's (Sallallaho alaihe wasallam)
marriage to Hadhrat Khadijah (Radhiyallaho anha), when
the Prophet (Sallallaho alaihe wasallam) was thirty years of
age. She came of age and then accepted Islam. She was
married to her cousin Abul Aas bin Rabi. Her husband
fought in Badr for Qureysh and fell a captive to the Mus-
lims.

When the Qureysh were paying ransom to secure re-
lease of their prisoners, Hadhrat Zainab (Radhiyallaho
anha) gave over as ransom for her husband the necklace
she had received in dowry from her mother Hadhrat Khadi-
jah (Radhiyallaho anha). When the Prophet (Sallallaho
alaihe wasallam) saw the necklace, the memories of Hadh-
rat Khadijah (Radhiyallaho anha) came to his mind and
tears were in his eyes. After consultation with Sahabah, he
returned the necklace to Hadhrat Zainab (Radhiyallaho
ahna) and released her husband without ransom on the
condition that he would send Hadhrat Zainab (Radhiyal-
laho anha) to Madinah on his return to Mecca. Two men
were sent to stay outside Mecca and bring Hadhrat Zainab
(Radhiyallaho anha) safely to Madinah, when she was
made over to them. Her husband asked his brother Kinanah
to take Hadhrat Zainab (Radhiyallaho anha) outside Mecca
and make her over to the Muslim escort. As Hadhrat
Zainab (Radhiyallaho anha) and Kinanah were moving out
of the town on camel's back, the Qureysh sent a party to in-
tercept them. Her own cousin Habar bin Aswad flung a

2c55

196

Stories of the Sahaabah

spear at her, which wounded her and made her fall from
the camel. As she was pregnant, she had an abortion. Kina-
nah started sending arrows towards the interceptors, when
Abu Sufyan said to him:

"We cannot tolerate the daughter of Muhammad leav-
ing Mecca so openly. Let her go back and you can send
her secretly after a few days."

Kinanah agreed. Hadhrat Zainab (Radhiyallaho anha) was
despatched after a few days. She suffered from this wound
for a long time, till at last she died of the same in 8 A. H.
The Prophet said at the time of her death:

"She was my best daughter, for she has suffered much
on my account."

The Prophet (Sallallaho alaihe wasallam) buried her with
his own hands. As he went into the grave to lay her down,
he looked very sorrowful but, when he came out of the
grave, he was quite composed. On the query by the Saha-
bah, he said:

"In view of the feebleness of Zainab, I prayed to Allah
to remove from her the tortures of the grave, and this
prayer has been answered by Allah."

Just imagine, even the daughter of the Prophet who
sacrificed her life for Islam needed a prayer from the
Prophet (Sallallaho alaihe wasallam) for protection from
difficulties in the grave. What about us people who are so
much steeped in sins? It is but necessary that we should
always seek protection from the difficulties in the grave.
The Prophet (Sallallaho alaihe wasallam) would often seek
refuge in Allah from the horrors of the grave. This was all
for the instruction of his followers. (O, Allah! protect us
from the horrors of the grave by Thy special Favour, Grace
and Bounty).

21. Hadhrat Rubayyi (Radhiyallaho anha's) High-minded-
ness:

Rubayyi-bint-Mu'awiz (Radhiyallaho anha) was a
woman of Ansar, who had participated in many battles, by
the side of the Prophet (Sallallaho alaihe wasallam). She
nursed the wounded and carried the dead bodies during

Ch. X: Women's Courage &- Spirit for Islam 197

the battle. She had accepted Islam before the Prophet emi-
grated to Madinah. She was married when the Prophet was
in Madinah. He graced her marriage with his presence. He
heard some girls singing an epic poem about the battle of
Badr at her place. One of them sang a verse, which meant:

"We have among us the Prophet (Sallallaho alaihe wa-
sallam), who knows what is to happen tomorrow."

He stopped her from saying such things , because nobody
except Allah knows what is going to happen in future.

It was Hadhrat Rubayyi (Radhiyallaho anha's) father
Hadhrat Mu'awiz (Radhiyallaho anho) who was one of
those who killed Abu Jahl in Badr. Abu Jahl, as we know,
was one of the big chiefs of Qureysh and the worst enemy
of Islam. There was a woman named Asma who used to
sell perfumes to the ladies. She once came to Hadhrat Ru-
bayyi (Radhiyallaho anha) to sell perfume. When Hadhrat
Rubayyi (Radhiyallaho anha) was introduced to her as the
daughter of Hadhrat Mu'awiz (Radhiyallaho anha), she re-
marked:

"So you are the daughter of him who killed his chief."

Hadhrat Rubayyi (Radhiyallaho anha's) high mind could
not tolerate the wretched person like Abu Jahl to be men-
tioned as the chief of her father. She, therefore, retorted:

"No. I am the daughter of one who killed his slave."

Asma did not like this epithet for Abu Jahl, and said with
anger:

"It is haram for me to sell perfume to you."

Hadhrat Rubayyi (Radhiyallaho anha) said, in the same
strain,

"It is haram for me to buy perfume from you. I have
never found stink in any perfume except yours."

Hadhrat Rubayyi (Radhiyallaho anha) says:

"I had used the last words simply to provoke her."

Look at her sensitiveness and feeling for Islam. She could
not tolerate an enemy of Islam being mentioned as a chief.
We hear from the lips of Muslims most flowery and high

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198

Stories of the Sahaabah

sounding epithets being used for the open enemies of
Islam. When they are reminded, they call it narrow-mind-
edness. The Prophet (Sallallaho alaihe wasallam) says:

"Don't call a Munafiq a chief. You displease Allah
when you take him as a chief."

22 , Life Sketches of Ummuhat-ul-Momineen :

Every Muslim likes to know (and he must know) about
tJie members of the family of the Prophet (Sallallaho alaihe
wasallam). A very brief account of their lives is, therefore
given m the following pages. The Muhaddithin and histori-
ans all agree that eleven ladies had the honour of being the
wives of the Prophet {Sallallaho alaihe wasallam).

(1) Hadhrat Khadijah (Radhiyallaho anha) was the first
among them. At the time of her marriage, she was 40 years
old and the Prophet (Sallallaho alaihe wasallam) was
twenty-five. She begot all his children, except a son. Ibra-
him.

She was first to be married to Waraqah bin Naufal, but
this marriage could not take place. Her first husband was
Atiq bin Aa'iz. She had a daughter from him. whose name
was Hind. Hind grew up and embraced Islam, and she was
the mother of many children. On the death of Atiq. Khadi-
jah (Radhiyallaho anha) was married to Abu Halah and got
two children from him viz. Hind and Halah. Hind lived up
to the time of All's Caliphate. On the death of Abu Halah
the Prophet (Sallallaho alaihe wasallam) married her as his
first wife. She died in Ramadhan of the 10th year of the
niission at the age oT sixty-five. He loved her very much
and did not marry any other woman during her life time
She was populprly called Tahirah (Clean and pure) even
before Islam. Her children from other husbands are there-
fore known as Banu Tahirah. Her virtues and privileges
have been mentioned extensively (in Hadith). The Prophet
(Sallallaho alaihe wasallam) laid her in the grave with his
own hands. The funeral service had not till then been en-
joined.

(2) Hadhrat Sauda (Radhiyallaho anha):

Hadhrat Sauda bint Zam'ah bin Qais (Radhiyallaho
anha) was previously married to her cousin Hadhrat
Sukran bin 'Amor (Radhiyallaho anho). The couple em-
braced Islam and emigrated to Abysinnia. Hadhrat Sukran

Ch. X: Women's Courage 6r Spirit for Islam 199

(Radhiyallaho anho) died in Abyssinia. Hadhrat Saudah
(Radhiyallaho anha), now a widow, returned to Mecca. The
Prophet (Sallallaho alaihe wasallam), on the death of Hadh-
rat Khadijah (Radhiyallaho anha) (in Shawwal of the same
year), married Hadhrat Saudah (Radhiyallaho anha). We
know the devotion of the Prophet (Sallallaho alaihe wasal-
lam) in his salaat. Once Hadhrat Saudah (Radhiyallaho
anha) stood after him in Tahajjud. The next day she said to
him:

"O, Prophet of Allah! Last night you took so long in

your Ruk'u that I apprehended bleeding from my

nose."
(As she was bulky, the strain might have been too much for
her).

The Prophet (Sallallaho alaihe wasallam) once in-
tended to divorce her. As meanwhile Hadhrat Aishah (Rad-
hiyallaho anha) had also been married to the Prophet
(Sallallaho alaihe wasallam), she said:

"O. Prophet of Allah! I am ready to forego my turn in
favour of Hadhrat Aishah (Radhiyallaho anha). but I
don't like to be divorced (by you). I wish to be in Par-
adise as one of your wives."

The Prophet (Sallallaho alaihe wasallam) agreed to this
suggestion. She died in about 55 A. H. towards the end of
the Khilafat of Hadhrat Umar (Radhiyallaho anho).

There was another Qureysh woman of the same name.
She was also a widow having about six children. The
Prophet offered to marry her. but she said:

"O. Prophet of Allah! You are dearer to me than any
other person in this world. I do not like my children to
be a nuisance to you."

He appreciated this, and withdrew the offer.

(3) Hadhrat Aishah (Radhiyallaho anha):

Hadhrat Aishah (Radhiyallaho anha) too was married
to the Prophet (Sallallaho alaihe wasallam) in Swawwal of
the 10th year of the Nubuwwat. She was born in the 4th
year of Nubuwwat and was married when she was six, but
was actually sent by her parents to live with the Prophet
(Sallallaho alaihe wasallam) after his emigration to Madi-
nah. when she was nine. She was eighteen at the time of

I-

200

Stories of the Sahaabah

Ch. X: Women's Courage &■ Spirit for Islam 201 ^

the Prophet Sallallaho alaihe wasallam's death. She died
on the night of Tuesday, the 17th Ramadhan. 57 A. H. at
the age of sixty-six. She desired at the time of her death
that she might be buried, along with other Ummahat-ul-
Momineen, in the public graveyard, though she could be
buried by the side of the Prophet's grave, which was in her
house. She was the only wife of the Prophet who had not
been married previously. All the remaining wives had
either been widowed or divorced (some quite a few times)
before they became Ummuhat-ul-Momineen. To be married
in Shawwal was considered a bad omen among the Arab
women. Hadhrat Aishah (Radhiyallaho anha) says:

"I was married in Shawwal. It was also Shawwal when
I was sent to live with the Prophet (Sallallaho alaihe
wasallam). Which of the Prophet (Sallallaho alaihe wa-
sallam's) wives has been more blessed with his love
and Allah's other favours than me?"

On the death of Hadhrat Khadijah (Radhiyallaho anha)
Hadhrat Khaulah bint Hakim (Radhiyallaho anha) came to
the Prophet (Sallallaho alaihe wasallam) and said:

"O, Prophet of Allah! Don't you like to marry again?"

The Prophet (Sallallaho alaihe wasallam):
"Whom can I marry?"

Khaylah:

"I know one virgin and one widow."

The Prophet (Sallallaho alaihe wasallam):
"Name them."

Khaulah:

"The virgin is Aishah, (Radhiyallaho anha) the daugh-
ter of your bosom friend Abu Bakr (Radhiyallaho
anho), and the widow is Saudah bint Zam'ah."

The Prophet (Sallallaho alaihe wasallam):
"All right! You may make the proposal."

Hadhrat Khaulah (Radhiyallaho anha) then went to
Hadhrat Aisha (Radhiyallaho anha's) mother Hadhrat
Umme-Rooman (Radhiyallaho anha) and said to her:

"I have come with good tidings for your family."

Hadhrat Umme Rooman (Radhiyallaho anha)-
"What is that?"

Hadhrat Khaulah (Radhiyallaho anha):

"The Prophet (Sallallaho alaihe wasallam) has sent me
to seek Hadhrat Aishah (Radhiyallaho anha's) hand for
him"

Hadhrat Umme Rooman (Radhiyallaho anha):

"But 'Hadhrat Aishah (Radhiyallaho anha) is like his
niece. How can she be married to him? Let me consult
her father."

Hadhrat Abu Bakr (Radhiyallaho anho) was not at
home at that time. When he came, the proposal was placed
before him, and he expressed the same difficulty. Hadhrat
Khaulah (Radhiyallaho anho) returned to the Prophet (Sal-
lallaho alaihe wasallam) and apprised him of their diffi-
culty. The Prophet (Sallallaho alaihe wasallam) said:

"Abu Bakr is my bosom friend and brother-in-Islam,
but this does not forbid my marrying his daughter."

Hadhrat Khaulah (Radhiyallaho anho) went and informed
Hadhrat Abu Bakr (Radhiyallaho anho) accordingly. Abu
Bakr (Radhiyallaho anho) was extremely glad to call the
Prophet (Sallallaho alaihe wasallam) to his home and per-
form Aishah's (Radhiyallaho anha) Nikah with him. A few
months later, when the Prophet (Sallallaho alaihe wasal-
lam) had emigrated to Madinah, Hadhrat Abu Bakr (Rad-
hiyallaho anho) said to the Prophet:

"Why don't you have your wife Hadhrat Aishah (Rad-
hiyallaho anho) to live with you?"

He said: "I have to make some preparations, etc., before I
do that."

Hadhrat Abu Bakr (Radhiyallaho anho) presented him with
some money, with which necessary things were arranged.
Hadhrat Aishah (Radhiyallaho anho) then started living
with the Prophet from Shawwal of 1 or 2 A. H. She shared
the bed with the Prophet (Sallallaho alaihe wasallam) for
the first time in Hadhrat Abu Bakr (Radhiyallaho anho's)
house.

These are the three marriages, which the Prophet (Sal-
lallaho alaihe wasallam) had before Hijrah. All the remain-
ing wives were taken by him in Madinah.
(4) Hadhrat Haf sah (Radhiyallaho anho) :

Hafsah was the daughter of 'Hadhrat Umar (Radhiyal-

.a I

202

Stories of the Sahaabah

laho anho) who was born in Mecca five years before the
Nubuwwat She was first married to Hadhrat Khunais bin
Huzaitah (Radhiyallaho anho), who was one of the very
early Muslims. He first emigrated to Abyssinia and then to
Madmah He participated in Badr, and was fatally
wounded in Badr (or in Uhud) and died of the wound in
the year 1 or 2 A. H. Hadhrat Hafsah (Radhiyallaho anho)
had also emigrated to Madinah with her husband. When
her husband died. Hadhrat Umar (Radhiyallaho anho) went
to Hadhrat Abu Bakr (Radhiyallaho anho) and said:

"I want to give Hafsah in marriage to you."

Hadhrat Abu Bakr (Radhiyallaho anho) kept quiet and said
nothing. Meanwhile Ruqayyah (Radhiyallaho anho) the
daughter of the Prophet (Sallallaho alaihe wasallam) and
the wife of 'Hadhrat Usman (Radhiyallaho anho) died
Hadhrat Umar (Radhiyallaho anho) went to Hadhrat
Usman (Radhiyallaho anho) and offered Hadhrat Hafsah
(Radhiyallaho anho's) hand to him. He declined by saying

ro ju^ ^° "^^^^ *° "^"y ^^^ *^® present." 'Hadhrat Umar
(Radhiyallaho anho) complained of this to the Prophet The
Prophet said:

"I tell you of a husband for Hafsah better than 'Usman
and of a wife for 'Usman better than Hafsah. "

He then took Hadhrat Hafsah (Radhiyallaho anho) as his
next wife^ and gave his own daughter Hadhrat Umme
Kulsum (Radhiyallaho anha) in marriage to 'Hadhrat (Rad-
hiyallaho anho) Usman. Hadhrat Abu Bakr (Radhiyallaho
anho) later said to 'Hadhrat 'Usman Umar (Radhiyallaho
anho): '

"When you offered Hafsah's hand to me, I kept quiet as
the Prophet had expressed to me his intention of mar-
rying her. I could neither accept your offer nor disclose
the Prophet's secret to you. I, therefore, kept quiet If
the Prophet (Sallallaho alaihe wasallam) had changed
his mind, I would have gladly married her."

'Hadhrat Umar (Radhiyallaho anho) says:

"Abu Bakr's silence over the offer was in fact more
shocking to me than 'Usman 's rejection."

Hadhrat Hafsah (Radhiyallaho anha) was a very pious
woman, and very much devoted to Salaat. She would often
tast during the day and spend the night in prayers. Once

Ch. X: Women's Courage &- Spirit for Islam 203 ^

the Prophet (Sallallaho alaihe wasallam), for some reason,
was displeased with Hafsah and even pronounced the first
divorce to her. 'Hadhrat Umar (Radhiyallaho anho) was na-
turally very much shocked over this. Jibra-eel Alayhis came
to the Prophet (Sallal Salaam laho alaihe wasallam) and
said:

"Allah wants you to take Hafsah back, as she is fasting
often and spending her nights in Salaat, and also Allah
wants it for Hadhrat Umar's (Radhiyallaho anho)
sake."

The Prophet (Sallallaho alaihe wasallam) therefore
took her back. She died in Jamadil oola, 45 A. H., at the age
of 63.
(5) Hadhrat Zainab bint Khuzaimah (Radhiyallaho anha):

Hadhrat Zainab (Radhiyallaho anha) was the next to be
married to the Prophet (Sallallaho alaihe wasallam). There
are divergent reports about her previous husbands. Accord-
ing to one report, she was first married to Hadhrat Abdul-
lah bin jahsh (Radhiyallaho anho) who was killed in Uhud,
as we have already seen in his story in chapter VII. Accord-
ing to another report, she was first married to Tulail ibnul
al Harith and when divorced by him was remarried to
his brother Ubaidah ibnul Harith, who was killed in Badr.
The Prophet (Sallallaho alaihe wasallam) married her in
Ramadhan, 3 A. H. She lived with the Prophet (Sallallaho
alaihe wasallam) for eight months only, as she died in
Rabi-ul-Akhir, 4 A. H. Hadhrat Zainab and Hadhrat Khadi-
iah (Radhiyallaho anhuma) are the two wives of the
Prophet who died during his life time. All the other wives
lived on after him and died later. Hadhrat Zainab (Rad-
hiyallaho anha) spent very liberally on the poor, and was
known as 'Ummul Masakin' (mother of the poor) even
before Islam.

After her death, the Prophet (Sallallaho alaihe wasal-
lam) married Hadhrat Umme Salmah (Radhiyallaho anha).
(6) Hadhrat Umme Salamah (Radhiyallaho anha):

She was the daughter of Hadhrat Abu Ummayyah.
(Radhiyallaho anho). She was first married to her cousin
Hadhrat Abdullah bin Abdul Asad known as Abu Salamah
(Radhiyallaho anho). The couple embraced Islam m the
very beginning and emigrated to Abyssinia, due to the per-

«3

204

Stories of the Sahaabah

Ch. X: Women's Courage &■ Spirit for Islam 205 £

secutions of Qureysh. A son was born to them in exile, who
was named Salamah. After returning from Abyssinia the
family emigrated to Madinah. Hadhrat Umme Salamah's
(Radhiyallaho anha) story about her journey to Madinah
has been already given in the early part of the chapter
After reaching Madinah, Hadhrat Umme Salmah (Radhiyal-
laho anha] got another son 'Umar and two daughters,
Durrah and Zainab (Radhiyallaho anhum). Hadhrat Abu
Salamah (Radhiyallaho anho) was the eleventh man to em-
brace Islam. He participated in the battle of Badr as well as
m Uhud. He got a severe wound in Uhud, which did not
heal for a long time. He was sent by the Prophet (Sallallaho
alaihe wasallam) in an expedition in Safar, 4 A. H. When
he returned from the expedition, the old wound again
started giving trouble and at last he died of the same on 8th
Jamadil-Akhir, 4 A. H. Hadhrat Umme Salamah (Radhiyal-
laho anha) was pregnant at the time. Zainab was born to
her after the death of her husband. After she had completed
her Iddat (waiting period), Hadhrat Abu Bakr (Radhiyal-
laho anho) proposed to marry her, but she declined.

Later, the Prophet (Sallallaho alaihe wasallam) offered
to marry her. She said:

"O, Prophet of Allah! I have quite a few children with
me and I am very sensitive by nature. Moreover, all my
people are in Mecca, and their permission for getting
remarried is necessary."

The Prophet (Sallallaho alaihe wasallam) said:

"Allah will look after your children and your sensi-
tiveness will vanish in due course. None of your
people will dislike the proposed marriage".

She then asked her (eldest) son Hadhrat Salamah (Rad-
hiyallaho anho) to serve as her guardian and give her in
marriage to the Prophet (Sallallaho alaihe wasallam). She
was married in the end of Shawwal, 4 A. H.

She says: "I had heard from the Prophet (Sallallaho alaihe
wasallam) that a person struck with a calamity
should recite this prayer:

"O, Allah! Recompense me for this affliction by giving
me something better than what I have lost: then Allah

would accept his prayer." I had been reciting this
prayer since the death of Hadhrat Abu Salamah (Rad-
hiyallaho anho), but I could not imagine a husband
better than he. till Allah arranged my marriage with
the Prophet (Sallallaho alaihe wasallam)."

Hadhrat Aishah (Radhiyallaho anha) says:

"Umme Salamah (Radhiyallaho anha) was famous for
her beauty. Once I contrived to see her. I found her
much more beautiful than I had heard. I mentioned
this to Hafsah who said. "In my opinion, she is not as
beautiful as people say."

She was the last of the Prophet (Sallallaho alaihe wasal-
lam's) wives to die. It was in 59 or 62 A. H. She was 84 at
the time of her death, and as such she was born 9 years
before Nubuwwat.

As has already been said, the Prophet (Sallallaho
alaihe wasallam) married her after the death of Hadhrat
Zainab bint Khuzaimah (Radhiyallaho anha). She therefore
lived in Hadhrat Zainab (Radhiyallaho anha's) house. She
found a hand-mill, a kettle and some barley in an earthen
jar, lying in the house. She milled some barley and after
putting some fat cooked a preparation, which she served to
the Prophet (Sallallaho alaihe wasallam) on the very first
day of her marriage with him.

(7) Hadhrat Zainab bint Jahsh (Radhiyallaho anha):

She was the Prophet (Sallallaho alaihe wasallam's)
cousin. She was first given in marriage by the Prophet (Sal-
lallaho alaihe wasallam) to his adopted son Hadhrat Zaid
bin Harithah (Radhiyallaho anho). When Hadhrat Zaid
(Radhiyallaho anho) divorced her, she was married to the
Prophet (Sallallaho alaihe wasallam) by command of Allah,
as mentioned in Soorah Al Ahzab. This took place in 5 A.
H; at that time, she was 35. She w.is therefore born 17 years
before Nabuwat. She was always proud of the fact that,
while all the other wives were given in marriage to the
Prophet by their guardians, it was Allah Himself Who did
this for her. When Hadhrat Zaid (Radhiyallaho anho) div-
orced her and she had completed her Iddat, the Prophet
(Sallallaho alaihe wasallam) sent the proposal to her. She
said:

"I cannot say anything until I have consuhed my

206

Stories of the Sahaabah

Allah." She performed Wudhu, said two rakaat of Salaat,
and prayed to Allah:

"O, Allah! Thy Prophet proposes to marry me. If I am
fit for the honour, then give me in his marriage."

Allah answered her prayer by revealing the following verse
to the Prophet (Sallallaho alaihe wasallam):

(rv v'l/^Ni) 'iyii -ill jil OlTj ; (ji>j '^^ Ijiai \\\ ^U^i' ^'jj'

"So when Zaid had performed the necessary formality
(of divorce) from her, we gave her unto thee in mar-
riage, so that (henceforth) there may be no sin for be-
lievers in respect of the wives of their adopted sons,
when the latter have performed the necessary formality
(of release) from them. The Commandment of Allah
must be fulfilled." {XXXIII:37)

When she received the good news about this revel-
ation, she prostrated before Allah in thanksgiving. The
Prophet (Sallallaho alaihe wasallam) arranged a big feast of
Walimah for this marriage. A goat was slaughtered and
mutton-curry with bread was served to the guests. People
came in groups, and were served till all of them were fed.

Hadhrat Zainab (Radhiyallaho anha) had a very large
heart for spending in the way of Allah. She earned by
working with her hands and spent all her earnings in
charity. It was about her that the Prophet (Sallallaho alaihe
wasallam) prophesied:

"My wife with long hands will be the first to meet me
after my death."

The wives took this to mean the physical length of arms
and began to measure their hands with a stick. The hands
of Hadhrat Saudah (Radhiyallaho anha) came out to be the
longest by measurement. But when Hadhrat Zainab (Rad-
hiyallaho anha) died first, the meaning of the metaphor
used by the Prophet (Sallallaho alaihe wasallam) dawned
upon them. She fasted very often. She died in 20 A. H> and
'Umar (Radhiyallaho anho) led the funeral service. She was
fifty at the time of her death.

(8) Hadhrat Juwairiah bintul Harith (Radhiyallaho anha):

Ch. X: Women's Courage fr Spirit /or Islam 207

Hadhrat Juwairiah (Radhiyallaho anha) was the daugh-
ter of Harith, the chief of Banu Mustaliq and was married
to Musafe' bin Safwan.

She was one of the large number of captives who fell
into Muslim hands after the battle of Muraisee', and she
was given to Hadhrat Thabit bin Qais (Radhiyallaho anho).
He offered to release her for 360 Dirhams. She came to the
Prophet (Sallallaho alaihe wasallam) and said:

"O, Prophet of Allah! I am the daughter of Harith who
is the chief of the tribe, and you know my story. The
ransom demanded by Hadhrat Thabit (Radhiyallaho
anho) is too much for me. I have come to seek your
help in the matter."

The Prophet (Sallallaho alaihe wasallam) agreed to pay her
ransom, set herlree, and offered to take her as his wife. She
was very glad to accept this offer. She was married to the
Prophet in 5 A. H. and as a consequence of this marriage*
the prisoners of Banu Mustaliq (juwairiah's tribe), about a
hundred families, were all set free by the Muslims. "The
tribe which was so honoured by the Prophet's relation-
ship," they said, "should not remain in slavery."

Such were the noble expediences in all the marriages
of the Prophet. Hadhrat Juwairiah (Radhiyallaho anha) was
very pretty, her face was very attractive. Three days before
her falling captive in the battle, she had seen in her dream
the moon coming out from Madinah and falling into her
lap. She says:

"When I was captured, I began to hope that my dream
would come true."

She was 20 at the time of her marriage with the Prophet
(Sallallaho alaihe wasallam). She died in Rabi-ul-Awwal,
50 A. H., in Madinah at the age of 65.

(9) Hadhrat Umme Habibah (Radhiyallaho anha):

She was the daughter of Abu Sufyan, and was first
married to Ubaidullah bin Jahsh in Mecca. The couple em-
braced Islam, and then emigrated to Abyssinia due to per-
secution by the Qureysh. One night she saw her husband
(in a dream) in the most ugly and obnoxious form. The next
day she came to know that he had turned Christian. She.
however, remained a Muslim and was therefore separated
from him. She was now all alone in exile. But Allah soon

208

Stories of the Sahaahah

Ch. X: Women's Courage &■ Spirit for Islam 209 «

recompensed her loss. The Prophet (Sallallaho alaihe wa-
sallam) sent her an offer of marriage through the King
Negus, who sent a woman named Abrahah to her with the
message. She was so happy with the good news that she
made over the bracelets and other jewellery that she was
wearing to the woman in gratification. King Negus rep-
resented the Prophet (Sallallaho alaihe wasallam) in the
Nikah ceremony, and gave her 400 dinars as her portion
and many other things in dowry from himself. He also gave
a feast and dinars as gift to all those who were present in
the ceremony. The Negus then despatched her to Madinah
with her dowry and other gifts such as perfume, etc. This
marriage took place in 7 A. H. (Her father was not a Muslim
then). She most probably died in 44 A. H.

(10) Hadhrat Safiyyah (Radhiyallaho anha):

She was the daughter of Hayi, who was a descendant
of Hadhrat Harun (Alaihis salaam) the brother of Hadhrat
Moosa (Alaihis salaam). She was first married to Salam bin
Mishkam and then to Kinanah bin Abi Huqaiq at the time
of Kheybar. Kinanah was killed in the battle and she was
captured by the Muslims. Hadhrat Dahya Kalbi (Radhiyal-
laho anho) requested for a maid, and the Prophet made her
over to him. At this, the other Sahabah approached the
Prophet (Sallallaho alaihe wasallam) and said:

"O, Prophet of Allah? Banu Nazir and Banu Quraizah
(the Jewish tribes of Madinah) will feel offended to see
the daughter of a Jewish chief working as a maid. We
therefore suggest that she may be taken as your ovyn
wife." ,

The Prophet paid a reasonable sum of money to Hadhrat
Dahya (Radhiyallaho anho) as ransom, and said to Sa-
fiyyah:

"You are now free: if you like you can go back to your
tribe or can be my wife."

She said: "I longed to be with you while I was a Jew. How
can I leave you now, when I am a Muslim?"

This is probably a reference to the fact that she once saw in
her dream a portion of the moon falling into her lap. When
she mentioned her dream to Kinanah, he smote her face, so
severely that she developed a mark on her eye. He said:

"You seem to be desiring to become the wife of the
King of Madinah."

Her father is also reported to have treated her similarly
when she related the same or similar dream to him. She
again saw (in her dream) the sun lying on her breast. When
she mentioned this to her husband, he remarked:

"You seem to be wishing to become the Queen of Mad-
inah."

She says: "I was seventeen when I was married to the
Prophet (Sallallaho alaihe wasallam).

She came to live with the Prophet (Sallallaho alaihe
wasallam) when he was camping at the first stage from
Khaiber. Next morning, he said to the Sahabah:

"Let everybody bring whatever he has got to eat."

They brought their own dates, cheese, butter, etc. A long
leather sheet was spread and all sat round it to share the
food among themselves. This was the Walimah for the mar-
riage.

She died in Ramadhan, 50 A. H., when she was about

60.

(11) Hadhrat Maimoonah (Radhiyallaho anha):

She was the daughter of Harith bin Hazan. Her original
name was Barrah, but she was later renamed Maimoonah
by the Prophet (Sallallaho alaihe wasallam). She was first
married to Abu Rahm bin Abdul Uzza. According to some
reports, she was married twice before she became Ummul
Mominin. She had been widowed lately when the Prophet
(Sallallaho alaihe wasallam) married her at Saraf, a place
lying on his journey to Mecca for 'Umrah in Zul Qa'dah 7
A. H. He had intended to start living with her when in
Mecca after performing 'Umrah but, as Qureysh did not
allow him to enter Mecca, he called her over to him in the
same place on his return journey. Many years later she died
and was buried exactly at the same place in 51 A. H. (when
she was 81). This is a strange coincidence that at a certain
place during one journey she is married, at the same place
on the return journey she starts living with the Prophet.
(Sallallaho alaihe wasallam) and at the very place during
another journey she dies and is buried.

Hadhrat Aishah (Radhiyallaho anha) savs:

210

Stones of the Sahaabah

"Maimoonah was the most pious, and the most mind-
ful of her kith and kin, among the Prophet's wives."

Hadhrat Yazid bin Asam (Radhiyallaho anho) says:

"She was seen either engaged in Salat or in domestic
work. When she was doing neither, she was busy in
Miswak."

She was the last woman to be married by the Prophet (Sal-
lallaho alaihe wasallam). Certain Muhaddithin have, how-
ever, mentioned one or two other marriages contracted by
the Prophet (Sallallaho alaihe wasallam).

Appendix:

The Sons of The Prophet (Sallallaho alaihe wasallam):

The Prophet (Sallallaho alaihe wasallam) had three
sons and four daughters. All the children were born from
Hadhrat Khadija (Radhiyallaho anha), except the son Ibra-
him. Qasim was his first son, born to him before Nubuw-
wat. He died when he was two. Abdullah, the second son,
was born after Nubuwwat. He was, hence, called Tayyab
and Taahir. He also died in his childhood. At the time of
his death, the Qureysh rejoiced and said:

"Muhammad is without a son, and will therefore be
without posterity. His name will also die out with his
death."
It was on this occasion that Soorah Al-Kauthar was re-
vealed by Allah. It said:

)i^\ > diflVi CM c >Ji3 iHj i^ . :^p\ diliti TJi

"Lo! We have given thee Abundance. So pray unto thy
Lord, and sacrifice. Lo! it is thy detractor (not thou)
who is without posterity." (XVIII: 1 to 3)

Even after more than thirteen hundred years, tec :V there
are millions who are proud to be connected to him in love
and devotion.

Ibrahim, the third son and last child, was born in Mad-
inah in 8 A. H. The Prophet (Sallallaho alaihe wasallam's)
woman slave Mariah begot this for him. The Prophet (Sal-
lallaho alaihe wasallam) performed the Aqiqah ceremony

Ch. X: Women's Courage 6* Spirit for Islam 211

on the seventh day of his birth. Two lambs were slaugh-
tered, the child's head was shaved by Hadhrat Abu Hind
Bayazi (Radhiyallaho anho), silver equal in weight to his
hair was spent in charity, and the hair was buried. The
Prophet (Sallallaho alaihe wasallam) said:

"I am naming my child after the name of my forefather
Ibrahim (Alaihis salaam)."

This son also died, on 10th of Rabi-ul-Awwal, 10 A. H.,
when he was only 18 months old. The Prophet (Sallallaho
alaihe wasallam) then remarked:

"Allah has appointed a heavenly nurse to tend to Ibra-
him in the gardens of Paradise."

The Daughters of the Prophet (Sallallaho alaihe wasal-
lam):

(1) Hadhrat Zainab (Radhiyallaho anha):

She was the eldest daughter of the Prophet (Sallallaho
alaihe wasallam) and was born in the fifth year of his first
marriage, when he was thirty. She embraced Islam and was
married to her cousin Abul Aas bin Rabi. The story of her
emigration to Madinah and her getting wounded by the Qu-
reysh has already been given in the early part of this chap-
ter. She suffered long from that wound, and at last died of
it in the beginning of 8 A. H. Her husband also embraced
Islam later and joined her in Madinah. She had a son Ali
(Radhiyallaho anho), and a daughter Amamah. Ali died
during the life time of the Prophet (Sallallaho alaihe wasal-
lam). This same Ali (Radhiyallaho anho) was the person
who sat with the Prophet (Sallallaho alaihe wasallam) on
the camel's back at the time of his triumphal entry into
Mecca. We read frequently in Hadith about a little girl
riding on the back of the Prophet (Sallallaho alaihe wasal-
lam) as he prostrated in Salaat; this was Amamah, Zainab's
(Radhiyallaho anha) daughter. She lived long after the
death of the Prophet (Sallallaho alaihe wasallam). Ali (Rad-
hiyallaho anho) married her on the death of Fatima (Rad-
hiyallaho anha)-his first wife. It is said that Fatimah
(Radhiyallaho anha) at the time of her death had expressed
a desire for this union. She had no issue from Ali (Rad-
hiyallaho anho). After Hadhrat All's (Radhiyallaho anho)
death she was again married to Hadhrat Mughirah bin
Naufal (Radhiyallaho anho), from whom she probably got
one son named Yahya. She died in 50 A. H.

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Stories of the Sahaabah

(2) Hadhrat Ruqayyah (Radhiyallaho anha):

She was born three years after the birth of Hadhrat
Zainab (Radhiyallaho anha), when the Prophet (Sallallaho
alaihe wasallam) was 33. She was married to Utbah, son of
Abu Lahab, the Prophet's (Sallallaho alaihe wasallam)
uncle, but had not yet started living with him when Soorah
Al-Lahab was revealed. Abu Lahab called his sons Utbah
and Utaibah (to whom Umme Kulsum, another daughter of
the Prophet (Sallallaho alaihe wassallam) was married),
and said to them:

"Unless you both divorce the daughters of Muham-
mad, I am not going to see your faces."

They divorced their wives. Later, upon the fall of Mecca,
Utbah embraced Islam. Hadhrat Ruqayyah (Radhiyallaho
anha) after this divorce was married to Hadhrat 'Usman
(Radhiyallaho anho). The couple emigrated to Abyssinia
twice, as we have already seen in chapter I.

Since the Prophet (Sallallaho alaihe wasallam) had an-
nounced to the Sahabah that he was expecting to receive
Allah's command for emigration to Madinah any time, they
started shifting to Madinah even before the Prophet's (Sal-
lallaha alaihe wassallam) Hijrat. Hadhrat Usman (Radhiyal-
laho anho) and Hadhrat Ruqayyah (Radhiyallaho anha) had
also emigrated to Madinah before the Prophet (Sallallaho
alaihe wasallam) arrived in the town. At the time of Badr,
Ruqavvah was ill (she died subsequently of this illness).
Usman (Radhiyallaho anho) was, therefore, asked by the
Prophet (Sallallaho alaihe wasallam) to stay in Madinah
and look after her. the news about the victory in Badr was
received in Madinah when people were returning from Ru-
qayyah's funeral. The Prophet (Sallallaho alaihe wasallam)
was, therefore, not present at her burial.

A son was born to Hadhrat Ruqayyah (Radhiyallaho
anha) in Abyssinia. He was named Abdullah and survived
his mother, but died in 4 A. H. when he was six years old.

(3) Hadhrat Umme Kulsum (Radhiyallaho anha):

She is the third daughter of the Prophet (Sallallaho
alaihe wasallam). She was married to Utaibah son of Abu
Lahab, but had not yet started living with him when Utai-
bah divorced her after the revelation of Soorah Al-Lahab, as
has already been mentioned. After divorcing her, Utaibah

Ch. X: Women's Courage &■ Spirit for Islam 213

came to the Prophet (Sallallaho alaihe wasallam) and used
most insolent words to him. The Prophet (Sallallaho alaihe
wasallam) cursed him by praying:

"O, Allah! depute one of Thy dogs to punish him."

Abu Talib, who had also not embraced Islam, was alarmed
at the curse and said to Utaibah:

"You have no way out now."

Once Utaibah was accompanying Abu Lahab in a caravan
going to Syria. Abu Lahab, in spite of his disbelief, said to
the people:

"I am afraid of Muhammad's curse. Everybody should
be very careful of my son."

They happened to camp at a place which was inhabited by
lions. The people piled up all their luggage and Utaibah
was made to sleep on top of the pile, while the rest of the
people slept around the pile. A lion came at night; it smelt
all the people sleeping round the pile. Then it jumped over
the people and reached Utaibah. He gave out a shriek, but
meanwhile the lion had severed his head from his body. It
is very necessary that we avoid offending the people dear
to Allah. The Prophet (Sallallaho alaihe wasallam) has re-
ported Allah as saying:

"I give a challenge of war to one who offends My
friends."

After the death of Hadhrat Ruqayyah (Radhiallaho
anha), Hadhrat Umme Kulsum (Radhiyallaho anha) was
also married to Hadhrat 'Usman (Radhiyallaho anho) in
Rabi-ul-Awwal, 3 A. H. The Prophet (Sallallaho alaihe wa-
sallam) said:

"I have given Umme Kulsum in marriage to Usman by
Allah's command."

She died issueless in Shaaban, 9 A. H. After her death, the
Prophet (Sallallaho alaihe wasallam) is reported to have re-
marked:

"Even if I had one hundred daughters, I would have
given all of them in marriage to 'Usman (one after the
other), if each one had died."

1 1

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Stories of the Sahaabah

Ch. X: Women's Courage &- Spirit for Islam 215 J

(4) Hadhrat Fatimah (Radhiyallaho anha):

Hadhrat Fatimah (Radhiyallaho anha) the fourth and
the youngest daughter of the Prophet (Sallallaho alaihe wa-
sallam), and the "head of the ladies in Paradise" was born
in the 1st year of Nubuwwat, when he was 41. It is said
that the name Fatimah (lit: safe from fire) was revealed by
Allah. She was married to Ali (Radhiyallaho »anho) in 2 A.
H. and she began to live with him seven and a half months
later. She was about fifteen and Ali was 21 at the time of
their union. Of all the daughters, she was the most loved by
the Prophet (Sallallaho alaihe wasallam); whenever he
went out on a journey, she was the last one to part with
and when he returned home she was the first one to meet
him. When Ali (Radhiyallaho anho) intended to marry Abu
Jahal's daughter, she was very much grieved and expressed
her grief to the Prophet (Sallallaho alaihe wasallam). The
Prophet (Sallallaho alaihe wasallam) said to Ali (Radhiyal-
laho anho):

"Fatimah is a part of my body. Whoever grieves her,
grieves me."

Ali (Radhiyallaho anho) gave up the idea of the second
marriage during her life time. After her death, he married
her niece Amamah (Radhiyallaho anha), as we have
already seen in the previous pages.

It was about six months after the death of the Prophet
(Sallallaho alaihe wasallam) that Fatimah fell ill. One day,
she said to her maid:

"I want to take^a bath. Arrange some water for me."

She took a bath and changed her clothes. She then desired
her bed to be placed in the middle of the room. She laid
herself down on the bedding, with her face towards Qiblah,
and her right hand under her right cheek, and said:

"I am now going to die."

The next moment she was no more. The Prophet's (Sallal-
laho alaihe wasallam) progeny continued and shall con-
tinue (inshallah) through her children. She had three sons
and three daughters. Hasan (Radhiyallaho anho) and Hus-
sain (Radhiyallaho anho) were born in the second and the
third year after the marriage, respectively. Muhassan (Rad-
hiyallaho anho). the third son, was born in 4 A. H.,.but
died in childhood.

Ruqayyah, her first daughter, died in infancy and has,
therefore, not been mentioned much in history. Her second
daughter Umme Kulsum was first married to Hadhrat Umar
(Radhiyallaho anho), begetting one son Zaid and one
daughter Hadhrat Ruqayyah. On Hadhrat 'Umar (Radhiyal-
laho anho's) death, Hadhrat Umme Kulsum (Radhiyallaho
anha) was married to Aun bin ja'far, but had no issue from
him. After his death, his brother Muhammad bin )a'far mar-
ried her. A daughter was born to them, who died in child-
hood Even Muhammad (Radhiyallaho anho) died in her
lifetime and she was again married to the third brother,
Abdullah bin ja'far (Radhiyallaho anho), from whom she
had no issue. She died as Abdullah's wife. Her son Zaid
also died the same day, and both were carried for burial at
the same time. Abdullah, 'Aun and Muhammad (Radhiyal-
laho anhum) have already been mentioned as sons of )a'far
(Radhiyallaho anho) and nephews of Ali (Radhiyallaho
anho) in chapter VI.

Zainab, Hadhrat Fatima's (Radhiyallaho anha) third
daughter, was married to Abdullah bin ja'far and had two
sons Abdullah and Aun from him. It was after her death
that he married her sister Hadhrat Umme Kulsum (Rad-
hiyallaho anha). Hadhrat Ali (Radhiyallaho anho) had
many other children from his wives after Fatimah. It is
stated that he had as many as thirty-two issues. Hasan
(Radhiyallaho anho) had fifteen sons and eight daughters,
while Husain (Radhiyallaho anho) was the father of six
sons and three daughters.

'^\ iilj J^ '^^i UUiTj ;^^Mr\ jUUjij '^ J\ii ^\ ^j

(vuit a-,ij oU.^1, j^ij >_-»lA' i> '^^yh lt^' iy ./»^^) ^^ *^3

216

CHAPTER XI

THE CHILDREN-THEIR DEVOTION TO ISLAM

The true spirit of Islam that we find in the children of
Sahabah's time was the fruit of the upbringing which they
received at the hands of their parents. The parents and
guardians of our times spoil the children by over fondling
them. If, instead, they inculcated in their young hearts the
importance of Islamic practices, these could easily become
their habits when they grow up. When we see a child doing
something undesirable, we simply brush it off by saying,
'He is but a child.' We have seen some parents even feeling
happy over their darling (child) having sufficient grown up
to do such unseemly things. We deceive ourselves when
we safy, on seeing a child doing something un-Islamic, that
he will be all right when he grows up.

How can a bad seed grow up into a good plant? If you
really wish your child to be a good Muslim when he is
grown up, you have to sow the seed of Iman and Islam in
his heart right from his childhood. The Sahabah were very
particular about training their children in Islamic practices,
and they kept a watchful eye on their doings.

In Hadhrat 'Umar's (Radhiyallaho anho) time, a person
was arrested by the police for drinking in Ramadhan. When
he was brought before Hadhrat 'Umar (Radhiyallaho anho),
he said to him: ,

"Woe to you! Even our children are keeping fast in this
month."

He was punished with eighty lashes and was banished
from Madinah for ever.

1. Children keep fast.

Hadhrat Rubbayi' bint Mu'awwaz (Radhiyallaho anha)
(who was mentioned in the last chapter) says:

"Once the Prophet (Sallallaho alaihe wasallam) en-
joined on us to fast on the 10th of Muharram. Since
then we have always been fasting on that day. Even the
children were made to fast with us. When they cried

Ch. XI: Children's Devotion to Islam

217

out in hunger, we diverted them with toys made of
cotton flakes till the time of Iftaar."

We learn from Hadith that the nursing mothers of
those davs would not feed their infants during the fast. No
doubt thev could bear all this, as their general health and
endurance were decidedly of much higher standard than
ours. But. are we really doing even what we can easily
bear? Surelv, we should not impose on our children what
they cannot stand, but we must tax them with what they
can easily endure.

2. Hadhrat Aishah's (Radhiyallaho anha) Zeal for
Knowledge.

Hadhrat Aishah (Radhiyallaho anha) was given in
Nikah when she was six. She started living with the Prophet
(Sallallaho alaihe wasallam) when she was nine. She was
only 18 at the time of the Prophet's passing away. Notwith-
standing her age. she is responsible for innumerable Aha-
diths and regulations of Islamic practices. Masrooq
(Rahmatullah alaih) says:

"I saw many eminent Sahabah coming to Aishah (Rad-
hiyallaho anha) for seeking knowledge about Islamic
jurisprudence."

'Ata (Rahmatullah alaih) says:

"Aishah (Radhiyallaho anha) was more learned than

any of the men of her time."

Hadhrat Abu Moosa (Radhiyallaho anho) says:

"With the help of Hadhrat Aishah (Radhiyallaho
anha), a solution was found to each and every problem
we had to face in the field of religious knowledge."

The books of Hadith contain as many as 2 210 Ahadith nar-
rated by Hadhrat Aishah (Radhiyallaho anha). She says:

"I was a child and playing with my playmates in
Mecca when the verse.

(i^

^11) ^ij jtii ApCJlj j^ip>i iP.LlJ( JJ

(Nay. but the Hour is their appointed tryst, and the
Hour will be more wretched and more bilter-LIV: 46).
was revealed to the Prophet (Sallallaho alaihe wasal-
lam)."

218

Stories of the Sahaabah

Ch. XI: Children's Devotion to Islam

219

We know she emigrated to Madinah when she was
only eight. She would have been much younger at the rev-
elation of this early Meccan verse. This clearly shows her
great zeal and devotion for Islamic knowledge right from
her childhood.

3. Hadhrat 'Umair (Radhiyallaho anho) goes to Battle.

Hadhrat Umair (Radhiyallaho anho) was a slave of Abil
Lahm (Radhiyallaho anho) and of very tender age. Every soul
in those days, irrespective of age, was eager to strive in the
Path of Allah, 'Umair (Radhiyallaho anho) requested the
Prophet (Sallallaho alaihe wasallam) to permit him to fight in
the battle of Khaiber. His master also recommended him very
strongly. The Prophet (Sallallaho alaihe wasallam) permitted
him and gave him a sword, which 'Umair (Radhiyallaho
anho) hung round his neck. Now the sword was too big for
his size, and he had to drag it with him. He fought in the
battleaill it ended in victory. As he was a minor and a slave,
he was not entitled to full share in the booty. The Prophet
(Sallallaho alaihe wasallam), however, allotted him a share as
a very special case.

Although 'Umair (Radhiyallaho anho) knew that he
was not going to get any share from the spoils of war, yet
he was so eager to fight in the battle and sought recommen-
dations for it. What could be his motive other than the
reward of the Hereafter, as promised by Allah and reported
by the Prophet (Sallallaho alaihe wasallam).

4. Hadhrat 'Umair' bin Abi Waqqaas (Radhiyallaho
anho) hides himself.

Hadhrat "Umair bin Abi Waqqaas (Radhiyallaho anho)
was a Sahabi of tender age, who had embraced Islam in its
early days. He was a brother of Hadhrat Sa'd bin Abi Waq-
qaas (Radhiyallaho anha) the famous Muslim general.
Hadhrat Sa'd (Radhiyallaho anho) narrates:

"At the time when we were preparing to march for
Badr. I noticed 'Umair (Radhiyallaho anho) trving
somehow to hide himself. This surprised me. I said to
him, 'What has happened to you? What makes you
hide like this?' He replied, 'I am afraid the Prophet
(Sallallaho alaihe wasallam) may stop me from taking
part in the battle on account of my young age, though I

am yearning to go and get martyred in the path of
Allah."

Hadhrat 'Umair's (Radhiyallaho anho) fear proved just true.
The Prophet (Sallallaho alaihe wasallam) detected him and
then stopped him from going with the army. Hadhrat
'Umair (Radhiyallaho anho) could not bear this and began
to crv. When the Prophet (Sallallaho alaihe wasallam) was
informed of this eagerness and disappointment, he per-
mitted him to go. He fought in the battle till he was killed.

Hadhrat Sa'd (Radhiyallaho anho), Umair's brother, says:

"The sword of Umair (Radhiyallaho anho) was too big
for his size; I had to put a number of knots in the belt,
so that it might not touch the ground."

5. Two Youngsters of the Ansar Kill Abu Jahl.

Hadhrat Abdur Rahman bin 'Auf (Radhiyallaho anho),
one of the most eminent Sahabah, narrates:

"In the battle of Badr, I was standing in the fighting
line when I noticed two Ansar youngsters, one on
either side. I thought it would have been better if I had
been between strong men who could then help me in
need. Suddenly, one of the boys caught my hand and
said, 'Uncle, do you know Abu Jahl?' I said, 'Yes, but
what do you mean by this?' He said, 'I have come to
know that the wretched man reviles the Prophet (Sal-
lallaho alaihe wasallam). By Him who holds my life in
His hand, if I see him, I will not leave him until I kill
him or I am killed.' His words left me wonderstruck.
Then the other boy had a similar talk with me. I hap-
pened to notice Abu Jahl dashing about in the battle-
field on the back of his horse. I said to the boys, 'There
is the object of your quest.' Both of them immediately
darted towards him and started attacking him with
their swords, till I saw him fall from the horse's back."

These boys were Hadhrat Ma'az bin Amr bin Jamooh
and Ma'az bin Afra (Radhiyallaho anhuma). Ma'az bin Amr
bin Jamooh says:

"I had heard the people say, 'No one can kill Abu Jahl.
He is very well guarded'. At that time, 1 took upon
myself to finish him."
Abu Jahl was arranging his lines for assault, when he

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220

Stories of the Sahaabah

Ch. XI: Children's Devotion to Islam

221

was spotted by Hadhrat Abdur Rahman bin Auf (Radhiyal-
laho anho). The boys were on foot, while Abu Jahl was on
horse back. One of the boys hit a leg of the horse and the
other that of Abu Jahl. This caused both to fall down and
Abu Jahl was unable to get up. The boys left him in this
condition. Mu'awwaz bin Afra brother of Hadhrat Ma'az
bin Afra (Radhiyallaho anho) then went and further dis-
abled him with his sword, so that he might not drag him-
self to his camp. Hadhrat Abdullah bin Masood
(Radhiyallaho anho), last of all, attacked him and severed
his head from the body."

Hadhrat Ma'az bin Amr bin Jamooh (Radhiyallaho
anho) says:

"When I hit Abu Jahl with my sword, his son Ikramah
was with him. He attacked me on my shoulder and cut
my arm, leaving it hanging by the skin only. I threw
the broken arm over my shoulder and kept fighting
with one hand. But when I found it too cumbersome, I
severed it from my body, by placing it under my foot
and pulling myself up. and threw it away."

6. A Contest Between Rafe' and Samurah.

Whenever an army of Mujahidin moved out from Mad-
inah for a campaign, the Prophet (Sallallaho alaihe wasal-
1am) inspected them at some distance outside to ensure
that nothing was lacking in men and equipment. It was
here that he usually returned to Madinah all those tender-
aged boys who had come out with the army in their zeal to
fight for Islam. Whiie setting out for Uhud, the Prophet
(Sallallaho alaihe wasallam) carried out this inspection just
outside Madinah. He ordered the young boys to go back.
Among them were Abdullah bin 'Umar, Zaid bin Thabit,
Usamah bin Zaid, Zaid bin Arqam, Bara bin Azib, Amr bin
Hazam, Usaid bin Zubair, 'Urabah bin Aus, Abu Sa'eed
Khudri, Samurah bin Jundub and Rafe' bin Khudaij (Rad-
hiyallaho anhum). All of them had just entered their teens.
Khudaij said to the Prophet (Sallallaho alaihe wasallam):

"O, Prophet of Allah! My son Rafe' is a very good
archer."

Hadhrat Rafe' (Radhiyallaho anho) too, stood on his toes to
show himself taller than he actually was. The Prophet (Sal-
lallaho alaihe wasallam) permitted him to stay on. When

Samurah bin Jundub learnt about this, he complained to
his step-father Murrah bin Sanan saying:

"The Prophet (Sallallaho alaihe wasallam) has per-
mitted Rafe' and rejected me, while i am sure to beat
him in a wrestling contest and. therefore, I was more
deserving of the Prophet's (Sallallaho alaihe wasallam)
favour."

This was reported to the Prophet (Sallallaho alaihe wasal-
lam), who allowed Samrah to prove his claim by wrestling
with Rafe': Samurah did actually beat Rafe' in the bout and
he too was permitted to stay in the army. A few more boys
made similar efforts to stay on, and some of them did suc-
ceed. Meanwhile it became dark. The Prophet (Sallallaho
alaihe wasallam) made necessary arrangements for the
watch and ward of the camp during the night, and then in-
quired:

"Now, who is going to guard my tent during the

night?"
A person (standing at his place):

"I, O Prophet of Allah!"
The Prophet (Sallallaho alaihe wasallam):

"What is your name?"
The person:

"Zakwan."
The Prophet (Sallallaho alaihe wasallam):

"All right. You take your seat."
He again inquired:

"Who else is volunteering to guard my tent for to-
night?"

A voice:

"I. O Prophet of Allah!"
The Prophet (Sallallaho alaihe wasallam):

"Who are you?"
A voice:

"Abu Saba' (father of Saba')."

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Stories of the Sahaabah

Ch. XI; Children's Devotion to Islam

223

The Prophet (Sallallaho alaihe wasallam):

"All right. Sit down."
He enquired for the third time:

"Who will be the third man to guard my tent, tonight?"
Again came a voice from the crowd:

"I. O Prophet of Allah!"
The Prophet (Sallallaho alaihe wasallam):

"Your name?"
The voice:

"Ibn Abdulqais (son of Abdul Qais)."
The Prophet (Sallallaho alaihe wasallam):

"All right. You also sit down."

Then the Prophet (Sallallaho alaihe wasallam) bade all the
three volunteers to come to him. Only one person came for-
ward.

The Prophet (Sallallaho alaihe wasallam):

"Where are your other two comrades?"

The Person:

"O Prophet of Allah! It was I who stood up all the
three times.

The Prophet (Sallallaho alaihe wasallam) blessed him with
his prayers, and allowed him to guard his tent. He kept
watching the tent all night long.

)ust look! How eager the Sahabah were to face death
for the sake of Allah and His Prophet (Sallallaho alaihe wa-
sallam). The children and adults, young and old, men and
women, all were intoxicated with the same spirit of sacri-
fice and devotion.

Raf6 bin Khudaij had offered to fight in Badr too, but

he was not permitted. In Uhud. however, he was allowed
to fight for the first time. Since then, he had been partici-
pating in almost all the campaigns. In Uhud the enemy's
arrow struck him in his chest. When it was drawn out. a
small remnant remained inside his body. This caused a
wound, which eventually proved fatal in his old age.

7. Hadhrat Zaid (Radhiyallaho anho) Gets Preference for
* HisQur'an.

Hadhrat Zaid bin Thabit (Radhiyallaho anho) was six
when he lost his father. He was eleven at the time of
Hijrah.

He offered himself for the battle of Badr, but was re-
jected on account of his tender age. He again volunteered
for Uhud. This time also he was not permitted, as we saw
in the last story. He had since then been participating in all
the campaigns. While the Mujahidin were marching to-
wards Tabuk, the flag of Banu Malik clan was held by Am-
marah. The Prophet (Sallallaho alaihe wasallam) bade him
make over the flag to Zaid. Ammarah (Radhiyallaho anho)
thought that perhaps somebody had made a complaint
against him, which had displeased the Prophet (Sallallaho
alaihe wasallam). He therefore said:

"O, Prophet of Allah! Is it due to somebody com-
plaining against me?"

The Prophet (Sallallaho alaihe wasallam) said:

"No. But Zaid knows more Qur'an than you do. His
Qur'an has given him preference."

It was common with the Prophet (Sallallaho alaihe wa-
sallam) that he gave preference to the people in accordance
with their virtues. Although this was an occasion of battle,
and a knowledge of the Qur'an had no direct bearing on the
issue, yet the Prophet (Sallallaho alaihe wasallam) gave
preference to Zaid (Radhiyallaho anho) for his Qur'an. This
distinction we find on other occasions as well. When a
number of dead persons had to be accommodated in one
grave (as in Uhud), they were buried in the order of their
knowledge of the Qur'an, priority being given to those who
knew more of it.

8. Hadhrat Abu Saeed Khudri's (Radhiyallaho anho) Re-
straint.

Abu Sa'eed Khudri (Radhiyallaho anho) says, "I was
presented to the Prophet (Sallallaho alaihe wasallam) by
my father for fighting at Uhud, when I was thirteen. My
father recommended me saying:

'O, Prophet of Allah! He has a very good body. His
bones are very well-developed."

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The Prophet (Sallallaho alaihe wasallam) looked at me
again and again, and finally rejected me due to my young
age. My father, however, participated in the battle and was
killed. He left me nothing to live on. I went to the Prophet
(Sallallaho alaihe wasallam) to seek some financial help
from him. Before I could express myself, he addressed me
saying:

'Abu Saeed! Whoso seeks endurance from Allah! gets
it; Whoso seeks chastity from Him, gets it; And whoso
seeks contentment from Him will surely get it.'

After hearing this, I returned home without making any re-
quest to him. On this, Allah blessed him with such an
exalted position that, among the younger Sahabah, there is
nobody endowed with so much knowledge and learning as
Hadhrat Abu Sa'eed (Radhiyallaho anho).

Look at the restraint of Abu Sa'eed at such a young age.
As we know, in Uhud he had lost his father who had left
him nothing to live on and therefore he fully deserved all
help; yet a few words of the Prophet (Sallallaho alaihe wa-
sallam) stopped him from talking of his distress and seek-
ing a favour. Can a person much older than him show such
a strength of character? In fact, the persons selected by
Allah for the company of his dear Prophet (Sallallaho
alaihe wasallam) did really deserve that honour. That is
why the Prophet (Sallallaho alaihe wasallam) had said:

"Allah has preferred my companions over all other
men."

9. Hadhrat Salmah bin Akwah (Radhiyallaho anho)
faces the Bandits.

Ghabah was a small village at four or five miles from
Madinah. The Prophet's (Sallallaho alaihe wasallam)
camels were sent to that place for grazing. Abdur Rahman
Fazari, with the help of a few disbelievers, killed the
person looking after the camels and took them away. The
bandits were riding their horses, and all of them were
armed. Salmah bin Akwah (Radhiyallaho anho) was going
on foot in the morning with his bow and arrows, when he
happened to see the bandits. He was only a boy but he ran
very fast. It is said that he could beat the fastest horse in
race. He was also a very good archer. No sooner did he see
the bandits than he climbed up a hill and shouted towards

Madinah to raise an alarm. He then chased the bandits and, s
on approaching near them, started sending arrows one after ^ J
the other. He did this so swiftly and incessantly that the <»
bandits thought they were being chased by a large number
of people. If any of the bandits happened to turn his horse
towards him, he hid behind a tree and inflicted wounds on
the animal with his arrow. The bandits at once retreated at
full speed to escape from being captured. Salmah (Rad-
hiyallaho anho) says:

"I kept on chasing the bandits till all the camels taken
away by them were behind me. Besides, in their flight
they left behind 30 spears and 30 sheets of cloth of
their own. Meanwhile, Uyainah bin Hisn (another
bandit) and his party arrived on the scene to reinforce
the bandits. They had meanwhile come to know that I
was all alone. They now chased me in large concentra-
tion and I was compelled to climb up a hill. As they
were about to approach me I shouted, 'Stop. First
listen to me. Do you know who am I? I am Ibnul
Akwah. By Him who has given glory to Muhammad
(Sallallaho alaihe wasallam), if anyone of you chases
me, he cannot catch me. On the other hand, if I run
after any of you he cannot escape me.' I kept on talking
to them in that strain to beguile them till, I thought,
help would reach me from Madinah. I looked anx-
iously through the trees, as I talked to them when at
last, I noticed a group of riders headed by Akhram
Asadi (Radhiyallaho anho) comiiig towards me. As
Akhram approached the bandits, he attacked Abdur
Rahman and cut one leg of his horse. Abdur Rahman,
as he fell down from the horse, attacked Akhram and
killed him. Abu Qatadah (Radhiyallaho anho) had
meanwhile arrived. In the combat that ensued. Abdur
Rahman lost his life and Abu Qatadah his horse."

It is written in some books of history that, when
Akhram was going to attack Abdur Rahman, Salmah ad-
vised him to wait till the rest of his people had joined him.
But he did not wait, saying:

"I wish to die as a martyr in the path of Allah."

He was the only person killed from among the Muslims.
The bandits lost a good number of their men. Then more
reinforcement reached the Muslims, and the bandits took
to their heels. Salmah (Radhiyallaho anho) sought the

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Prophet's (Sallallaho alaihe wasallam) permission to
pursue them saying:

"O, Prophet of Allah! Let me have one hundred men, I
shall teach them a lesson."

But the Prophet (Sallallaho alaihe wasallam) said:

"No. They would have by now reached their bases."

Most of the historians say that Salmah (Radhiyallaho anha]
was hardly 12 or 13 at that time. Look how a boy of such a
small age was able to chase so many bandits single-handed.
He recovered all the plunder and besides took a consider-
able booty from them. This was the outcome of Iman and
Ikhlas, with which Allah had imbued the hearts of those
blessed people.

10. Hadhrat Bara's (Radhiyallaho anho) eagerness to Join
in Badr.

Badr was the most gallant and illustrious battle ever
fought by the Muslims, who were faced with very heavy
odds. There were 313 men, 3 horses, seventy camels, six or
nine coats of arms and eight swords with the Prophet (Sal-
lallaho alaihe wasallam), while the Qureysh had about
1000 men, 100 horses, 700 camels, and were armed to their
teeth. The Qureysh were so sure of their victory that they
had brought with them musical instruments and song-
stresses to celebrate the victory. The Prophet (Sallallaho
alaihe wasallam) was very anxious because of the hedvy
odds against him. He'prayed to Allah saying:

"O, Allah! Thy faithful slaves are barefooted; Thou and
only Thou can provide them with animals to ride
upon. They are naked; Thou and only Thou can clothe
them. They are poor; Thou and only Thou can sustain
them."

Allah granted his prayer and gave the most glorious victory
to the Muslims.

In spite of knowing the strength of the Qureysh, Ab-
dullah bin 'Umar and Bara bin Azib (Radhiyallaho
anhuma), in eagerness to join the battle, had come out with
the Mujahidin. The Prophet (Sallallaho alaihe wasallam),
however, in consideration of their tender age, did not
permit them to proceed to the battle-field.

As we have already seen, both these boys were also re-
jected for the same reason at the time of Uhud, which took
place one year after Badr. Look at the wonderful spirit of
the youngsters of that time that they were anxious to obtain
permission for participating in every battle.

11. Hadhrat Abdullah bin Abdullah bin Ubayy (Radhiyal-
laho anha) disgraces his Munaflq Father

During the famous campaign of Banul Mustaliq in 5 A.
H., a Muhajir had a strife with Ansari over some trifling
matter. Each of them called his own people for help, and
there was a serious danger of a fight among the two groups
of the Muslims but, through the efforts of some sane
people, this was averted. Abdullah bin Ubayy was the chief
of Munafiqin. He was a very bitter enemy of Islam. As he
posed to be a Muslim, he was treated as such by the other
Muslims. When he came to know of this incident, he used
some insolent words for the Prophet (Sallallaho alaihe wa-
sallam) and, exploiting the situation, addressed his people
thus:

"All this is the outcome of the seed that you people
have sown with your own hands. You provided refuge
to these strangers (meaning Muhajirin) in your town
and shared your wealth equally with them. If you
withdraw your help from them, they will be obliged to
go back."

He further said:

"By Allah! On return to Madinah, we, the respected
people, shall drive out these mean people from there."

Hadhrat Zaid bin Arqam (Radhiyallaho anho), an Ansari
boy was listening to him. He could not tolerate these words
and at once retorted by saying to him:

"By Allah! You yourself are wretched. Even your own
people look down upon you, and nobody will support
you. Muhammad (Sallallaho alaihe wasallam) is most
honoured. He is exalted by Rahman and revered by his
followers."

Abdullah bin Ubayy said:

"All right. Do not mention it to anybody. It was only a
jest; I was not serious in what I said."

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Hadhrat Zaid (Radhiyallaho anho) however went straight to
the Prophet (Sallallaho alaihe wasallam) and narrated to
him what the Munafiq had said. 'Umar (Radhiyallaho
anho) sought the Prophet's (Sallallaho alaihe wasallam)
permission to kill Abdullah bin Ubayy, but the Prophet re-
fused. When Abdullah bin Ubayy learnt that the Prophet
(Sallallaho alaihe wasallam) had received the report about
his insolent talk, he came to him and swore by Allah
saying:

"I never said such a thing. Zaid is a liar; he has given
you false report."

A few of the Ansars were also sitting with the Prophet
(Sallallaho alaihe wasallam). They also pleaded his case by
saying:

"O, Prophet of Allah! He is chief of his clan and is a
big man. His statement is more reliable than the report
by a mere boy. It is just possible that Zaid might have
misheard or misunderstood him."

The Prophet (Sallallaho alaihe wasallam) accepted his
statement and took no action against him. When Zaid (Rad-
hiyallaho anho) came to know that the Munafiq had suc-
ceeded in \ beguiling the Prophet (Sallallaho alaihe
wasallam) through false oaths, he would not come out for
shame of being considered a liar by the people. He would
not even go to the Prophet (Sallallaho alaihe wasallam). At
last, Allah revealed Soorah Al Munafiqoon, in which the
report of Zaid (Radhiyallaho anho) was confirmed and the
Munafiq was exposed. After this, all people began to
honour Zaid and look down upon the Munafiq.

Now the Munafiq (Abdullah bin Ubayy) had a son. His
name was also Abdullah and he was a very sincere
Muslim. When the Mujahidin were about to reach Madi-
nah, he drew out his sword and stood just outside the town
and, in a challenging tone, said to his Munafiq father:

"I will not allow you to enter Madinah, until you
admit with your own tongue that it is you who is mean
and Muhammad (Sallallaho alaihe wasallam) is most
exalted."

This surprised him very much, as the son had always been
very respectful to him, but now he was prepared to kill
him, his own father, for the honour of the Prophet (Sallal-
laho alaihe wasallam). The Munafiq had to declare:

"By Allah! I am mean, and Muhammad (Sallallaho
alaihe wasallam) is most exalted."

He was then allowed to enter the town.

12. Hadhrat Jabir's (Radhiyallaho anho) Eagerness to
Fight.

When the battle of Uhud was over, the remnant of Sa-
habah returned to Madinah, most tired and broken. When
the Qureysh, on their way back to Mecca, were camping at
a place called Hamra-ul Asad, their chief, Abu Sufyan, sat
in council with his lieutenants. They said among them-
selves:

"The Muslims are defeated in Uhud. Their morale
must be very low. This is the best time to finish Mu-
hammad."

They, therefore, decided to return and attack Madinah.
When the Prophet (Sallallaho alaihe wasallam) received in-
telligence about this council, he ordered all those Sahabah
who had participated in Uhud, and who had just returned
from the battle, to move out of Madinah and meet the
enemy on the way.

Jabir (Radhiyallaho anho) came to the Prophet (Sallal-
laho alaihe wasallam) and said:

"O, Prophet of Allah! I was very eager to fight in Uhud,
but my father prevented me from going, on the plea
that there was no other member in the house to look
after my seven sisters and only one of us could join the
campaign. As he had made up his mind to go, he bade
me stay back with the family. He met the most coveted
end (i.e., martyrdom) in Uhud. Now I am very eager to
go with you this time and fight the Qureysh."

The Prophet (Sallallaho alaihe wasallam) allowed him to
go. He was the only person in that campaign who had not
fought in Uhud.

Hadhrat Jabir's (Radhiyallaho anho) father was mar-
tyred in Uhud. He left Jabir a big family to look after and
large debts to clear, with nothing to live on. The debts were
due to one of the Jews, who as we know seldom have any
soft corner in their hearts for their debtors. Also his seven
sisters for whose sake he was not allowed to go to Uhud-
were still there to be looked after. Now look! inspite of all

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231

these difficuhies, Jabir (Radhiyallaho anho) requests the
Prophet (Sallallaho alaihe wasallam) for permission to go
to the battle. His spirit is really wonderful!

13. Hadhrat Ibn Zubair's (Radhiyallaho anho) Valour
against the Romans.

In 26 A.H., 'Usman (Radhiyallaho anho), the then Kha-
lifah. appointed Abdullah bin Abi Sarah (Radhiyallaho
anho] as the Governor of Egypt in place of Amr bin Aas
(Radhiyallaho anho). Abdullah (Radhiyallaho anho), with
20 000 Mujahidin, advanced to meet the Roman Army
numbering 200 000. It was a very fierce battle. The Roman
commander Jarjir made a proclamation saying:

"The person who kills Abdullah will get my daughter's
hand in marriage and also 100 000 dinars in prize."

Some of the Muslims grew anxious over this proclamation.
When Abdullah bin Zubair was informed of this, he said:

"There is nothing to worry about. We may also an-
nounce that the person killing Jarjir will get Jarjir's
daughter in marriage, 100 000 dinars in prize, and also
governorship over the area now ruled by him."

The fight was very tough and went on for a long time.
Ibn Zubair (Radhiyallaho anho) succeeded in spotting
Jarjir seated behind his forces, under an umbrella of
peacock feathers held by two maids. Ibn Zubair (Rad-
hiyallaho anho), all at once, outskirted the Roman
troops and approached him. He attacked Jarjir with his
sword and severed his head from his body. He then
fixed the head on the point of his spear and returned to
his camp, to the utter amazement of both the armies at
his matchless valour.

When the Sahabah emigrated to Madinah, no son was
borne to any of the emigrants for one year after the emigra-
tion. The Jews of Madinah said:

"We have cast a spell on the emigrants. They cannot
have male issue."

Abdullah 1>in Zubair (Radhiyallaho anho) was the first
male child born to the Muhajirin. The Muslims were, natu-
rally, very happy over his birth. The Prophet (Sallallaho
alaihe wasallam) would not generally allow the children to
take oath of allegiance to him. But Abdullah bin Zubair

(Radhiyallaho anho) had the honour of pledging allegiance
to the Prophet (Sallallaho alaihe wasallam) when he was
only seven. During this battle, he was barely in his early
twenties. To go single-handed and kill the commander,
after hoodwinking his army of 200 000 men, at this age is
really marvellous.

14. Hadhrat Amr bin Salamah (Radhiyallaho anho) Leads
in Salaat.

Hadhrat Amr bin Salamah (Radhiyallaho anho) says:

"We lived with our father at a place on the caravan
route to Madinah. When a caravan from Madinah
passed our village, we asked the people therein about
Muhammad (Sallallaho alaihe wasallam). They would
tell us that he claimed to be receiving revelations from
Allah, and they would also recite a few verses of the
Qur'an before us to give us an idea about his claim.
Then I immediately used to commit those verses to
memory. In this way, I remembered a good portion of
the Qur'an, even before I embraced Islam. All the
desert tribes were waiting for Mecca to fall to the
Prophet (Sallallaho alaihe wasallam) before they em-
braced Islam. On his victorious entry into Mecca,
deputations from all the tribes began to come to the
Prophet (Sallallaho alaihe wasallam) in order to accept
Islam. My father headed the group who went to the
Prophet (Sallallaho alaihe wasallam) to pledge alle-
giance to him on behalf of our tribe. The Prophet (Sal-
lallaho alaihe wasallam) taught them the basic
regulations about Salaat and other Islamic practices.
He said to them, "The person who knows more Qur'an
is entitled to lead in Salaat. Now it so happened that
none in my tribe knew so much Qur'an as I did. They
searched for an Imam, but they could not find a person
knowing more Qur'an than me. I was, therefore, made
Imam. At that time, I was only seven. I led the congre-
gational Salaat and funeral service if any."

It was his natural inclination and affinity towards Islam
that made him remember so much of the Qur'an when he
was only a boy and he had not even embraced Islam.

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15. Hadhrat Abdullah bin Abbas (Radhiyallaho anho)
Teaches His Slave.

Ikramah the slave of Abdullah bin Abbas (Radhiyal-
laho anho) is one of the eminent ulama. He says:

"During my learning the Qur'an and Hadith, I was kept
in chains by my master, so that I might not go any-
where and devote full time to my lessons."

In fact, real knowledge can only be acquired when one
is totally devoted to it. The students who are in the habit of
wasting their time in roaming about and enjoying them-
selves can seldom acquire deep knowledge. It was the
resuh of this labour that Ikramah was later on called. "The
ocean of knowledge" and "The most learned man of the
Ummat." Qatadah says:

"There are four most learned men among the Tabi'ees,
and Ikramah is one of them."

16. Hadhrat Ibn Abbas (Radhiyallaho anho) Memorises
the Qur'an in His Childhood.

Hadhrat Abdullah bin Abbas {Radhiyallaho anho) used
to say to the people:

"Come to me for your difficulties in understanding the
Qur'an. I memorised it while I was only a child."

In another Hadith, he is reported to have said:

'I had completed my reading of the Qur'an when I'was
only ten."

The reading of the Qur'an by Sahabah was not done
like the reading by the non-Arabs of today. Whatever they
read, they read with full meaning and explanation. As the
impression of something memorised in childhood is very
deep and permanent, so Abdullah bin Abbas (Radhiyallaho
anho) is accepted as Imam in Tafsir. None of the Sahabah
has narrated more Ahadith explaining the meaning of
Qur'an than was done by Ibn Abbas. Abdullah bin Mas'ood
(Radhiyallaho anho) says:

"Abdullah bin Abbas (Radhiyallaho anho) is the best
commentator of the Qur'an."

Abu Abdur Rahman (Rahmatullah alaih), on the authority
of Sahabah who taught him the Qur'an, says:

"The Sahabah learnt ten verses of the Qur'an from the
Prophet (Sallallaho alaihe wasallam) at a time. They
would not take the next lesson until they had mastered
the knowledge and acted upon those ten verses."

Abdullah bin Abbas (Radhiyallaho anho) was 13 at the
time of the Prophet's death. It is miracle that he knew so
much of the Qur'an and Hadith at such a young age. Many
eminent Sahabah used to come to him to solve their diffi-
culties about the interpretation of the Qur'an. This was,
however, all due to the blessing of the Prophet (Sallallaho
alaihe wasallam), who once coming out from the closet had
found water lying ready for his use and inquired:

"Who put this water here?"

Somebody said: "Ibn Abbas."

The Prophet (Sallallaho alaihe wasallam) appreciated the
service and prayed for Ibn Abbas:

"O, Allah! Give him the knowledge and understanding
of the Qur'an and practices of Islam."

On another occasion, the Prophet (Sallallaho alaihe wasal-
lam) was saying his Salaat. Ibn Abbas (Radhiyallaho anho)
joined him in Salaat by standing behind him. The Prophet
caught him by the hand and drew him to his side. (When
there is only one follower in Salaat with Jamaat, he stands
by the side of Imam and not after him). While the Prophet
(Sallallaho alaihe wasallam) was busy in Salaat, he moved
back a little distance. When the Salaat was over, the
Prophet (Sallallaho alaihe wasallam) asked him:

"What made you recede from your place?"

He said: "You are the Prophet of Allah!. How could I
stand with you."

On this occasion too, the Prophet (Sallallaho alaihe wasal-
lam) prayed for his knowledge and understanding.

17. Abdullah bin Amr bin Aas Notes Down Ahadith:

Abdullah bin Amr bin Aas (Radhiyallaho anho) was
one of the most pious Sahabah. Daily he used to fast during
the day, and finish one Qur'an during the night. The
Prophet (Sallallaho alaihe wasallam) restrained him from
this excessive devotion and said:

234 Stories of the Sahaahah

"You will get weak by daily fasting, and your eye-sight
will suffer by keeping awake very night. You owe some
obligation to your body, the members of your family,
and those who come to visit you."

He says: "The Prophet (Sallallaho alaihe wasallam) then
advised me to take not less than a month to
finish one Qur'an. I said, "O, Prophet of Allah!
This is too little. Let me make full use of my
strength while I am still young." He then re-
duced the period to 20 days. I kept on repeating
my words and the Prophet (Sallallaho alaihe wa-
sallam) continued reducing the period, till fi-
nally I was permitted to take three days in
finishing one reading of the Qur'an."

He had a collection of the Hadith compiled by him,
which he had named "Sadiqah (True)". He says:

';i used to put down all that I heard from the Prophet
(Sallalaho alaihe wasallam). People once said to me,
'The Prophet (Sallalaho alaihe wasallam) is after all a
human being and many words uttered by him in anger
or humour are actually not meant by him. You should
not write each and every thing spoken by him.' I ac-
cepted the advice. On my once mentioning this to the
Prophet (Sallallaho alaihe wasallam), he said, 'You
keep doing as before. By Him who holds my life in His
hand, my lips do not utter anything except the truth,
even in anger or joy."

Abu Hurairah (Radhiyallaho anho) says:

"No one has narrated about the Prophet (Sallallaho
alaihe wasallam) more than me, except Abdullah bin
Amr. This is because he used to note down what he
heard, while I relied on my memory."

This is really wonderful, especially when we know that
most of his time was reading the Qur'an and other acts of
piety.

18. Zaid bin Thabit Memorises the Qur'an.

Zaid bin Thabit (Radhiyallaho anho) is one of those
eminent Sahabah who are considered to be most learned
and whose words in religious matters carry much weight.
He was an expert in regulations regarding obligatory prac-
tices. It is said that he was among the top ranking jurists,

Ch. XI: Children's Devotion to Islam

235

judges and Qaris. He was only 11 when the Prophet (Sallal-
laho alaihe wasallam) emigrated to Madinah. That is why,
in spite of his eagerness, he was not allowed to participate
in the early battles like Badr, etc. He had lost his father
when he was six. When the Prophet (Sallallaho alaihe wa-
sallam) arrived in Madinah, people brought their children
to him to receive his blessing. Zaid was also brought to him
for the same purpose. He says:

"When I was presented to the Prophet (Sallallaho
alaihe wasallam), he was informed that I had then
memorised seventeen soorahs of the Qur'an. In order
to test me, he bade me to recite some of these. I recited
Surah Qaaf. He rewarded me with his words of appre-
ciation."

The Prophet (Sallallaho alaihe wasallam), when writ-
ing letters to the Jews outside Madinah, used to utilise the
services of the local Jews. Once he said to Zaid:

"I am not satisfied with what the Jews write and read
for me. I apprehend mischief from them in miswriting
or misreading. I desire you to learn the Jewish lan-
guage."

Zlaid (Radhiyallaho anho) says:

"In fifteen days, I mastered Hebrew and after that I
started doing all such correspondence for him."

According to another Hadith, Zaid (Radhiyallaho anho)
is reported to have similarly mastered the Syriac language
at the instance of the Prophet (Sallallaho alaihe wasallam).
He managed this within the short period of 17 days only.

19. Hasan's Knowledge of Islam.

The head of Sayyids, Hasan (Radhiyallaho anho) was
born in Ramadhan, 3 A. H. He was thus a little over seven
years old at the time of the Prophet's death. In spite of his
tender age, quite a few Ahadith have been narrated by him.
Abul Howraa once asked him:

"Do you remember any saying of the Prophet (Sallal-
laho alaihe wasallam)?"

He said:

"Yes. Once I was going with him. On the way I saw a
large quantity of dates of Sadaqah piled up at one

few

tZ!

236 Stories of the Sahaabah

place. I took a date from the pile and put it into my
mouth. The Prophet (Sallallaho alaihe wasallam) ex-
claimed, 'Kakh! Kakh!' (exclamation of disapproval)
and then he took out the date from my mouth with the
help of his finger, saying: 'Eating the Sadaqah is not
permissible for us (i.e. family of the Prophet)'. The
Prophet (Sallallaho alaihe wasallam) had taught me
how to say my five times daily Salaat."

Hasan (Radhiyallaho anho) says:

"The Prophet (Sallallaho alaihe wasallam) advised me
to recite the following prayer for my Witr:

Si J^i i*i dDp ^^j ^ ^ni c4:si u > j^j c4Ui u3

"O, Allah! Guide me along with those whom Thou
hast guided. Keep me in ease along with those whom
Thou hast kept in ease. Be my protecting friend along
with those whose protecting friend Thou has been.
Bless me in what Thou hast granted me. Grant me pro-
tection against the ill-effects of what may have been or-
dained for me, for Thy decision is final and nobody
can decide against Thy will. He who has Thee as the
protecting Friend cannot be abased. O, Our Lord! Thou
art blessed and Thou art the Highest."

Hasan (Radhiyallaho anho) narrates that he heard the
Prophet (Sallallaho alaihe wasallam) saying:

"The person who keeps sitting till sunrise at the place
where he said his Fajr prayers shall be saved from the
Hell."

Hasan (Radhiyallaho anho) performed his Hajj many times
by covering the distance from Madinah to Mecca on foot
and, when asked about his reasons for undergoing such
hardships, he remarked:

"I feel ashamed to face Allah (after my death) without
having gone to Mecca on foot for pilgrimage tp his
House."

Hasan is reputed for his piety and mildness. He is respon-
sible for narrating many Ahadith, collected by Imaam

237

Ahmad in his Musnad. The author of 'Talqih' has included
Hasan (Radhiyallaho anho) among those who have reported
as many as 13 Ahadith. To have remembered so many Aha-
dith at the age of 7 shows his devotion to Islam and his re-
markable memory. On the other hand, our children at this
age generally do not know even the elements of Islam.

20. Husain's Zeal for Knowledge.

Husain (Radhiyallaho anho) was one year junior to
Hasan (Radhiyallaho anha), his brother. He was a little over
6 at the time of the Prophet's death. Nothing much can be
expected from a child of this age, but there are quite a few
Ahadith narrated by Husain (Radhiyallaho anho). Muhad-
dithin count him among those Sahabah who are respon-
sible for giving us at least 8 Ahadith.

The following Ahadith are among those narrated by
Husain (Radhiyallaho anho) :

1. "Each time a person recites Tnna-lillahi-wa-inna-
Ilaihi-raaji-oon' when he recalls or is otherwise re-
minded of an adversity previously met by him, he
receives a reward from Allah as good as he would
have had at the time of actual infliction."

2. "A Muslim gets immunity from drowning while
crossing a river if, at the time of embarking, he re-
cites:

(In the name of Allah be its course and its moor-
ing. Lo! My Lord is, surely, most Forgiving, most
Merciful)."

3. "To shun vain things makes one a good Muslim."

Rabee'ah (Radhiyallaho anho) says:

"I once asked Husain (Radhiyallaho anho) if he re-
membered any incident in the life of the Prophet (Sal-
lallaho alaihe wasallam). He said, 'Yes. Once I
managed to get on to a few dates lying near a window
and put one of them into my mouth. The Prophet (Sal-
lallaho alaihe wasallam) bade me take out and throw
away the date, as we (i.e. his family members) were not
permitted to eat anything from Sadaqah."

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238

Stories of the Sahaabah

239 €.

Husain (Radhiyallaho anho) had gone on foot 25 times
for pilgrimage to Mecca. He was very punctual in fasting,
saying Nafl and spending on the poor.

We find quite a few Sahabah narrating many sayings,
which they had heard from the Prophet (Sallallaho alaihe
wasallam) in their childhood. Mahmood bin Rab-ee' (Rad-
hiyallaho anho) was only five at the time of the Prophet's
death. He says:

"Once the Prophet (Sallallaho alaihe wasallam) came
to our house. We had a well inside the house. He filled
some water in his mouth from that well and then
squirted it on my face. I shall never forget this inci-
dent."

We are in the habit of engaging our children in vain talk,
confusing their minds by telling them fictitious stories and
frightening them with the giants and the Jinns. If, instead,
we induce them to read the lives of great men of Islam, nar-
rate to them stories of the pious people and warn them of
the consequences of Allah's disobedience, they may be
greatly benefited in their life in this world and in the Here-
after. In childhood the memory is at its best. Anything
memorised at that time is seldom forgotten. If children are
made to memorise the Qur'an, they will be able to do so
very easily and quickly. I have heard very frequently from
the elderly ladies of my family and from my respected
father himself that he had memorised one fourth of the
thirtieth part of the Qur'an even before he was weaned, and
he had finished memorising the whole Qur'an and, on the
top of that, he had read a few standard books in Persian lit-
erature (the latter 6f his own accord) while he was only
seven. He once narrated to me:

"When I had finished memorising the Qur'an, my
father required me to repeat (from memory) the full
Qur'an once daily, and permitted me to play for the
rest of the day. I used to sit on the roof of the house
(being summer) and start reciting the Qur'an just after
Fajr. I would finish the whole of it in about seven
hours. I then had my lunch. In the evening, I used to
have lessons in Persian, though it was not compulsory
for me. To this routine I stuck for full six months."

It is not an ordinary thing for a child of seven to recite
the Qur'an once daily for full six months, along with learn-

ing other things. As a result, he would never forget or
commit an error when reciting the Qur'an from memory.
Apparently, he earned his livelihood by trade in books. He
was found reciting the Qur'an with his lips, even when his
hands were engaged in his job. Sometimes he would even
teach the boys (who wanted to learn from him after the
school hours), while himself reciting the Qur'an and doing
his job. He thus attended to three things at a time. But his
way of teaching his students was different from that
adopted currently in the schools, where the entire burden
is on the teachers. He simply listened to the student
reading, translating and explaining the meaning. If the stu-
dent was correct, he simply said, "'Go ahead," but if the
student made some error or needed some further explana-
tion, then he only would correct or explain as the qase
might be. Now, this story is not of ancient times; this has
happened only recently. It is therefore wrong to presume
Jhat the Muslims of today, being of poor physical strength,
cannot try to follow the footsteps of their ancestors in
Islam.

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240

CHAPTER XII

LOVE FOR THE PROPHET

What we have hitherto read about the achievement of
the Sahabah in their time was in fact the result of their love
for Allah and for His Prophet (Sallallaho alaihe wasallam).
Love, as a matter of fact, was a great dynamic force in the
Sahabah's career. It was this force that made them forego
their luxuries, forget their lives, give up all their desires for
wealth, ignore all afflictions, and have no fear of death
even. There is no room for any other consideration (except
that of beloved) in the heart saturated with love. May Allah
through His Grace grant us His own love and that of His
Prophet (Sallallaho alaihe wasallam), so that we may be
blessed with devotion in His worship and have sense of
comfort in all difficulties faced in His service.

1. Abu Bakr's (Radhiyallaho anho) Sufferings for Islam.

In the beginning, those who embraced Islam had to
keep their faith secret, as far as possible. As the Muslims
were being constantly persecuted by the Qureysh, even the
Prophet (Sallallaho alaihe wasallam) advised all new con-
verts to practise Islam secretly, so that they might not have
to suffer at the hands of Qureysh. When, however, the
number of Muslims reached 39, Abu Bakr (Radhiyallaho
anho) made a suggestion for the open preaching and prac-
tising of Islam. The' Prophet (Sallallaho alaihe wasallam)
would not agree, but, when Abu Bakr (Radhiyallaho anho)
insisted, he gave his consent and so all of them went to
Haram for Tabligh. Abu Bakr (Radhiyallaho anho) began to
speak, and the Khutbah given by him was the first ever de-
livered in the annals of Islam. Hamzah (Radhiyallaho anho)
the Prophet's uncle and the Chief of Martyrs embraced
Islam on that very day, while 'Umar (Radhiyallaho anho)
came into the Muslim fold on the third day of this address.
No sooner did Abu Bakr (Radhiyallaho anho) start speaking
than the idolaters and disbelievers from amongst the Qu-
reysh fell upon the Muslims from all sides. Despite the fact
that he was considered to be the noblest and most respect-
able of all the people in Mecca, Abu Bakr (Radhiyallaho
anho) was beaten to such an extent that his nose and ears

Ch. XII: Love for the Prophet

241

and his entire face were besmeared with blood. He was
kicked, thrashed with shoes, trampled under feet and han-
dled most roughly and savagely. He became unconscious
and half-dead; none hoped that he would ever survive this
brutal onslaught. Banu Teem, the people of his clan, came
and carried him to his house. They also announced in the
Haram that if Abu Bakr succumbed to the injuries, they
would in retaliation take the life of Utbah bin Rabee'ah.
who had taken the most active part in the attack. Abu Bakr
(Radhiyallaho anho) remained unconscious the whole day.
People round him shouted his name again and again to
know if he was in senses, but he would not speak. Late in
the evening however he opened his eyes and showed signs
of consciousness. As soon as he was able to speak, he en-
quired:

"How is the Prophet (Sallallaho alaihe wasallam)?"

The people were most disappointed with him and they
said:

"How is it that, despite all this calamity and after vir-
tually remaining in the jaws of death all day long on
account of the Prophet, (Sallallaho alaihe wasallam), as
soon as he has come back to consciousness he has
nothing else to talk about, but the Prophet himself."

They left Abu Bakr (Radhiyallaho anho), much disgusted at
his devotion for the Prophet (Sallallaho alaihe wasallam),
while they were satisfied that he was ,out of danger. They
advised Umme Khair, his mother, to give him something to
eat. But least minding his food, Abu Bakr (Radhiyallaho
anho) would incessantly and impatiently ask his mother
the same question again and again i.e.

"How is the Prophet (Sallallaho alaihe wasallam)?"

On her showing ignorance about the welfare of the
Prophet (Sallallaho alaihe wasallam), Abu Bakr entreated
her to go to Umme Jamil (Umar's sister) and find out from
her the latest news about the Prophet (Sallalaho alaihe wa-
sallam). The mother could not refuse the request of her son
in this pitiable condition, and hurried to Umme Jamil's
(Radhiyallaho anha) house to enquire about the welfare of
Muhammad (Sallallaho alaihe wasallam). Like other Mus-
lims of that time, Umme )amil (Radhiyallah anha) was also
keeping her faith secret. She therefore concealed her

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243

knowledge about the Prophet (Sallallaho alaihe wasallam),
saying:

"Who is Muhammad and who is Abu Bakr? Why
should I know anything about them? I am however
sorry to learn about the condition of your son; if you
like, I can go with you to see him."

Urnme Khair agreed and they both came to Abu Bakr. On
seeing Abu Bakr (Radhiyallaho anho) in that miserable con-
dition, Umme Jamil (Radhiyallaho anha) could not control
herself and began to cry, saying:

"Woe to the ruffians for what they have done to a man
like Abu Bakr. May Allah punish them for their mis-
conduct."

Regardless of what Umme Jamil (Radhiyallaho anha) said,
Abu Bakr (Radhiyallaho anho) had the same words on his
lips viz:

"How is the Prophet (Sallallaho alaihe wasallam)?"

Umme Jamil (pointing towards Umme Khair):

"Is it safe to say anything in her presence?"

Abu Bakr: "Do not worry about her. Tell me quickly
how is the Prophet (Sallallaho alaihe wasal-
lam)?"

Umme Jamil: "He is quite well."

Abu Bakr: "Where is he at this moment."

Umme Jamil: "Heis at Arqam's place."

Abu Bakr: "By Allah! I will not eat anything until I
have looked at him."

Now, his mother was very anxious to feed him. She
knew that when he had sworn by Allah he would not break
his oath and, therefore, would not eat under any circum-
stances. She therefore agreed to take him to Arqam's place.
She had to wait till the street was least-frequented by the
people and she was able to take him to that place unde-
tected by Qureysh. When they both reached Arqam's place,
Abu Bakr (Radhiyallaho anho) saw the Prophet (Sallallaho
alaihe wasallam) and clung to him weeping profusely. The
Prophet (Sallallaho alaihe wasallam) reciprocated, and all
the Muslims who were present there also began to weep

bitterly over the condition of Abu Bakr (Radhiyallaho
anho). Abu Bakr (Radhiyallaho anho) then iptroduced his
mother Umme Khair to the Prophet (Sallallaho alaihe wa-
sallam), saying:

"She is my mother, O, Prophet of Allah! Pray for her
and induce her to accept Islam."

The prophet first prayed for her and then preached to her.
She accepted Islam there and then.

Many people can claim to be lovers while in ease and
comfort. But a lover is a real lover when he is able to prove
his love even in the tribulation and adversity.

2. 'Umar's (Radhiyallaho anho) Grief at the Prophet's
Death.

None can deny the proverbial valour, courage and
strength of 'Umar (Radhiyallaho anho), over whose men-
tion, even after the lapse of 1400 years, hearts are struck
with awe and respect. Islam could not be professed and
preached openly before 'Umar's coming into its fold. As
soon as he embraced Islam, the Muslims started saying
Salaat in the Haram, as none could dare harm them with
'Umar (Radhiyallaho anho) on their side. Notwithstanding
all this, he could not bear the shock of the Prophet passing
away. So much so that he stood with sword in his hand, ut-
terly confused and bewildered, saying:

"I shall behead the person who says that the Prophet
(Sallallaho alaihe wasallam) has passed away. The
Prophet (Sallallaho alaihe wasallam) has only gone to
visit his Lord, just as Moosa (Alayhis salaam) had gone
to Toor. He will shortly return and cut off the hands
and feet of those who were spreading the false news of
his death."

On the other hand, 'Usman (Radhiyallaho anho) was
stunned with grief on this event. He could not utter a single
word, even till the next day, and walked about as if bereft
of speech. Ali (Radhiyallaho anho), too, was in terrible
grief. He was still and motionless. Only Abu Bakr, (Rad-
hiyallaho anho) for all his love of the Prophet (Sallallaho
alaihe wasallam) as we have seen in the last story, stood
firm as a rock against this terrible storm of grief and did not
lose his mental composure. He calmly entered the Proph-
et's house, kissed his forehead and came back to the

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245

people. He called 'Umar (Radhiyallaho anho) to sit down,
and began to address the people. He said:

"Whoso worshipped Muhammad (Sallallaho alaihe
wasallam), let him know that Muhammad is no more,
and whoso worshipped Allah should know that Allah
is Everliving and Eternal. He then recited the following
verse of the Qur'an:

"Muhammad is but a messenger; messengers, the like
of those who have passed away before him. Will it be
that when he dies or is slain, Ye will turn back on your
heels. He who turneth back doth not hurt Allah, and
Allah will reward those who recognise the Truth.

(111:144)."

As Abu Bakr (Radhiyallaho anho) was destined to be
the Khalifah after the Prophet, (Sallalaho alaihe wasallam)
it is significant that, unlike other Sahabah, he behaved with
the composure and patience that were needed on an oc-
casion like this. Again, it was Abu Bakr (Radhiyallaho
anho) alone who knew better than anybody else about the
regulations regarding the burial, inheritance, etc, of the
Prophet (Sallalaho alaihe wasallam). When difference of
opinion arose among the Sahabah whether the burial place
of the Prophet (Salhillaho alaihe wasallam) be at Mecca or
Madinah or Jerusalem, it was Abu Bakr (Radhiyallaho
anho) who settled the difference by saying on the authority
of the Prophet (Sallallaho alaihe wasallam) that the Proph-
ets are buried where they have died. There were several
other Ahadith known only to Abu Bakr (Radhiyallaho
anho) that helped solve many of the other problems arising
out of the death of the Prophet (Sallallaho alaihe wasal-
lam). Some of these Ahadith were:

(1) "Prophets have no heirs. All that a Prophet leaves
behind is Sadaqah."

(2) "Allah's curse is on the Amir who does not take
proper interest and excercise proper care in the ap-
pointment of his deputies."

(3) "The state affairs shall remain in the custody of
Qureysh."

3. An Ansari Woman's Anxiety About the Prophet.

In the battle of Uhud, the Muslims suffered heavy
losses and quite a large number of them were killed. When
the sensational news of their heavy casualties reached
Madinah, the women came out of their houses eager to
know the actual details of these casualties. On seeing the
crowd of people at a place, a woman of the Ansar anx-
iously inquired:

"How is the Prophet (Sallallaho alaihe wasallam)?"

When told that her father was killed in the battle, she ut-
tered 'Inna Lillah' and impatiently repeated the same ques-
tion about the Prophet (Sallallaho alaihe wasallam). This
time she was told that her husband was no more, her
brother was dead and that her son too was slain. With ever-
growing anxiety, she repeated the same question about the
welfare of the Prophet (Sallallaho alaihe wasallam). She
was told that he was safe and sound, but she would not rest
contented, and insisted on seeing him herself. When at last
she had satisfied her eyes with his sight, she said:

"O Prophet of Allah, every affliction is eased and every
worry removed with the blessing of seeing you."

According to another version, she herself clung to the
Prophet's robes and said:

"O Prophet of Allah! you are dearer to me than my par-
ents. The death of my kinsmen has lost all its sting for
me when I have seen you living."

There are several incidents of this kind that occurred
after the battle of Uhud. It is, perhaps, for the large number
of such incidents that different names have been reported
by different narrators about these women. In fact, such in-
cidents happened in large numbers with many women of
that time.

4. The Behaviour of Sahabah at Hudeybiyah.

The campaign of Hudeybiyah took place in 6 A.H.,
when the Prophet (Sallallaho alaihe wasallant) with a large
number of Sahabah was going to Mecca with the intention

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247 5

of performing 'Umrah. The Qureysh came to know of this
and decided to prevent their entry into Mecca. They also
decided to invite the neighbouring tribes of Mecca for help,
and made large-scale preparations for battle. When the
Prophet (Sallallaho alai^ie wasallam) reached Zul Hulaifah.
he sent a man to bring intelligence about the Qureysh.
When the Prophet {Sallaljaho alaihe wasallam) reached
Asfan, the person returned from Mecca with the informa-
tion that the Qureysh were equipped to the teeth to resist
the Prophet's entry into Mecca and that the neighbouring
tribes also were by their side. At this, the Prophet (Sallal-
laho alaihe vyasallam) consulted the eminent Sahabah to
consider the situation. One proposal was to attack the
houses of the tribes who had sent their men to help the Qu-
reysh (so that they might forsake Qureysh in order to pro-
tect their own homes), and the other was to march straight
towards Mecca, Abu Bakr (Radhiyallaho/anho) said:

"O Prophet of Allah! We have come to perform
'Umrah. We have no intention of fighting with the Qu-
reysh. Let us go ahead. If they stop us we shall fight,
otherwise not."

The Prophet (Sallallaho alaihe wasallam) agreed to the pro-
posal of Abu Bakr (Radhiyallaho anho) and decided to
march ahead towards Mecca. When he reached Hudey-
biyah, Budail bin Waraqa Khuza'i met him with a group of
people. He said:

"The Qureysh under no circumstances will permit
your entry int6 Mecca. They are already drawn up in
battle array."

At this, the Prophet (Sallallaho alaihe wasallam) replied:

"We have come to perform 'Umrah only and have no
intention to fight. Frequent battles have already inflic-
ted heavy casualties on Qureysh. If, therefore, they
agree, I am prepared to talk over a no-war pact with
them, so that they do not fight with me and I may deal
with others. If, however, Qureysh do not see their way
to accepting this proposal, then by Him who holds my
life in His hand, I will fight them till at last either
Islam prevails or I am slain."

Budail returned to the Qureysh and conveyed to them what
the Prophet had told him. But they did not agree to the
peace proposal of the Prophet (Sallallaho alaihe wasallam).
Parleys between the two sides however continued and, at
one time, Urwah bin Mas'ood Thaqafi was sent by Qureysh
as a plenipotentiary. Urwah had not then accepted Islam.
The Prophet (Sallallaho alaihe wasallam) talked to him in
the same strain as he had done to Budail. 'Urwah said:

"O Muhammad (Sallallaho alaihe wasallam)! If you
want to slay all the Arabs you cannot possibly do so, as
none before you has ever succeeded in putting an end
to all the Arabs. On the contrary if the Arabs get the
upper hand, then take it from me that these persons
round you will disappear in no time, leaving, you all
alone, for I don't find any people of high birth among
them. In fact they all come from a low stock drawn
from all corners who will desert in trouble."

Abu Bakr (Radhiyallaho anho), standing close by, was infu-
riated at this statement, and resentfully told 'Urwah:

"Go and faun upon your goddess 'Lat'! We will by no
means flee away and leave the Prophet (Sallallaho
alaihe wasallam) by himself."

'Urwah asked: "Who is he?"

The Prophet: "He is Abu Bakr."

'Urwah: "Abu Bakr! I am indebted to you for a good

turn you have done to me in the past. But
for this, I would have replied to your
abuse."

'Urwah then resumed his deliberations with the Prophet
(Sallallaho alaihe wasallam). 'Urwah occasionally touched
the beard of the Prophet (according to the Arab custom) as
he talked. The Sahabah could not tolerate this. Accord-
ingly, 'Urwah's own nephew Mughirah bin Shu'bah (Rad-
hiyallaho anho), who was standing armed near by, struck
Urwah's hand with the handle of his sword and said:

'Urwah:

"Keep your hand away."
"Who is he?"

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Stories of the Sahaabah

Ch. XII: Love for the Prophet

249

The Prophet: (Sallallaho alaihe wasallam):

"Heis Mughirah."

'Urwah: "O, you betrayer! How dare you maltreat

your uncle, who is still suffering for your
misbehaviour."

(Before Islam. Mughirah, (Radhiyallaho anho) had
killed a few persons. Urwah paid the blood money on his
behalf, and was referring to this incident). During his long
discourse with the Prophet (Sallallaho alaihe wasallam).
'Urwah's had been quietly observing the behaviour of the
Sahabah towards their Master: so when he returned to Qu-
reysh he said to them:

"O, Qureysh! I have been an envoy to many great
kings. I have seen the courts of Caesar, the Chosroes
and the Negus. By Allah! Nowhere have I seen the
people around a sovereign so respectful to him as I
found the companions of Muhammad (Sallallaho
alaihe wasallam). When Muhammad spits, they rush to
receive the sputum in their hands before it touches the
ground and anoint their faces with it. Hardly a word
escapes his lips before all of them run to carry out his
wish. When he makes Wudhu, they fight with one an-
other to collect some drop of the used water before it
falls on the ground. If any one fails to get that water, he
touches the wet hands of the person who had got it
and then rubs his own hands on the face. When they
speak in his presence, they speak in low voice. They
do not lift their gaze to look at his face, out of respect
for him. A hair falling from his head or beard is pre-
served to get benediction from it and is looked upon as
a sacred relic. In short, I have never seen any group of
people so devoted to their master as I have seen the
companions of Muhammad (Sallallaho alaihe wasal-
lam) towards him."

At long last, 'Usman (Radhiyallaho anho) was commis-
sioned by the Prophet (Sallallaho alaihe wasallam) to nego-
tiate with the Qureysh, as he, in spite of his conversion to
Islam, commanded respect with them. When "Usman (Rad-
hiyallaho anho) had left for Mecca, some of the Sahabah
envied Usman's luck in (as they thought) being able to per-
form Tawaf of the house of Allah. The Prophet (Sallallaho
alaihe wasallam) on the other hand remarked:

"I do not think he will ever like to do Tawaf without
me."

However when 'Usman (Radhiyallaho anho) entered
Mecca, Abaan bin Sa'eed took him in his protection and
said to him:

"You roam where you like. Nobody can touch you."

'Usman (Radhiyallaho anho) carried on his negotiations
with Abu Sufyan and other chiefs of Mecca on behalf of the
Prophet (Sallallaho alaihe wasallam) and, when he was
about to return, the Qureysh themselves said to him:

"Now when you are here at Mecca, you can perform
Tawaf before you return."

He replied: "How can it be possible for me when the
Prophet (Sallallaho alaihe wasallam) has been
prevented by you people from entering
Mecca."

This reply was most unpalatable for the Qureysh and they
decided to detain 'Usman (Radhiyallaho anho) at Mecca. A
news reached the Muslims that 'Usman (Radhiyallaho
anho) had been martyred. On this news reaching the
Prophet (Sallallaho alaihe wasallam), he took the oath of al-
legiance from all Sahabah to fight to the last drop of their
blood. When the Qureysh learnt of this, they got frightened
and immediately released 'Usman (Radhiyallaho anho).

In this story, Abu Bakr's (Radhiyallaho anho) insulting
'Urwah. Mughirah's (Radhiyallaho anho) treatment of his
uncle, the Sahabah's behaviour towards the Prophet (Sal-
lallaho alaihe wasallam) as evidenced by 'Urwah, and
'Usman's (Radhiyallaho anho) refusing to do 'Tawaf, all
speak volumes, about the love and devotion of Sahabah for
the Prophet (Sallallaho alaihe wasallam). The oath of alle-
giance mentioned in this story is known Bai'atush Shajarah
(The Oath of allegiance beneath the tree) and is mentioned
in the Quran (XLVIII: 18).

5. Ibn Zubair's (Radhiyallaho anho) disposal of blood.

Once the Prophet (Sallallaho alaihe wasallam) was
bled by cupping. The blood was given to Abdullah bin
Zubair (Radhiyallaho anho) to bury it somewhere. He re-
turned and informed the Prophet (Sallallaho alaihe wasal-

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251

lam) that the blood had been disposed of. The Prophet
(Sallallaho alaihe wasallam) inquired:

"What did you do with it?"

Ibn-Zubair said: "I have swallowed it."

The Prophet (Sallallaho alaihe wasallam) remarked:

"The person who has my blood in his body cannot be
touched by fire of Hell. But you will kill people and
people will kill you."

Everything coming out of the Prophet's body is clean.
No doubt, therefore, remains in understanding Ibn Zubair's
action. The last words of the Prophet (Sallallaho alaihe wa-
sallam), however, make prophesy about the battles for
power, which Ibn Zubair (Radhiyallaho anho) had to fight
with Yazid and Abdul Malik. In the later part of his life,
Ibn Zubair (Radhiyallaho anho) was killed in one of these
battles. Even at the time of Ibn Zubair's (Radhiyallaho
anho) birth, the Prophet (Sallallaho alaihe wasallam) had
remarked that he was a sheep among the cloaked wolves.

6. Abu 'Ubaidah (Radhiyallaho anho) loses His Teeth.

During the battle of Uhud, when at one time the
Prophet (Sallallaho alaihe wasallam) was fiercely attacked
by the enemy and two links of the helmet worn by him
were struck deep into his head (or face), Abu Bakr and Abu
'Ubaidah (Radhiyallaho anhuma) ran to help him. Abu
'Ubaidah (Radhiyallaho anho) started pulling out the links
with his teeth. By the time one of the links was out, he had
lost one of his teeth. Without minding this, he again used
his teeth to pull up the other link as well. He succeeded in
taking out that one too, but he had to lose another tooth in
the effort. When the links were drawn out, the blood began
to ooze out from the Prophet's body. Malik bin Sinaan
(Radhiyallaho anho). the father of Abu Sa'eed Khudri (Rad-
hiyallaho anho), licked the blood with his lips. At this, the
Prophet (Sallallaho alaihe wasallam) remarked:

"The fire of Hell cannot touch the person who has my
blood mixed with his."

7. Zaid (Radhiyallaho anho) Refuses to Go With His
Father.

Once in pre-Islam days, Zaid (Radhiyallaho anho) was

travelling in a caravan, with his mother going to her
father's town, when the caravan was way-laid by Banu
Qais. They took Zaid (Radhiyallaho anho) as slave and sold
him in Mecca. Hakim bin Hazam purchased him for his
aunt Khadijah (Radhiyallaho anha), who offered him as a
present to the Prophet (Sallallaho alaihe wasallam) at the
time of her marriage with him. On the other hand, Zaid's
(Radhiyallaho anho) father was in immense grief at the loss
of the son. He roamed about in search of him, lamenting
his separation in the following heart-rendering verses:

"I weep in memory of Zaid, while I know not whether
he is alive (to be hoped for) or finished by death."

"O, Zaid, By Allah, no knowledge I have, whether you
are killed on soft soil or on a rock."

"Ah, I wish I knew whether you would ever come back
to me, for that is the only desire I am living for."

"I remember Zaid when the sun rises in the East. I re-
member him when the rain comes from the clouds."

"The blowing wind kindles the fire of his memory.
Alas, my lengthening grief and unending distress."

"I shall run my swift camels in search of him. I shall

search for him round the universe."

"The camels may get tired, but I shall not rest, till I

die, for death is the end of every hope."

"I shall still enjoin on my sons and such and such

people, to keep searching for Zaid even after my

death."

•Some people of his clan happened to meet Zaid (Rad-
hiyallaho anho) during their pilgrimage to Mecca. They re-
lated to him the story of his father's grief and anguish, and
recited to him the couplets which he sang in his memory.
Zaid (Radhiyallaho anho) sent a letter to his father through
these people. The letter consisted of three couplets ad-
dressed to his father assuring him that he was quite well
and happy in the present environments with his noble
master. When the people went back, they informed his
father of his whereabouts and delivered him Zaid's (Rad-
hiyallaho anho) message. On receiving the letter, his father
and his uncle left for Mecca with sufficient money to
ransom Zaid (Radhiyallaho anho). When they came to the
Prophet (Sallallaho alaihe wasallam) they said:

252

Stories of the Sahaabah

Ch. XII: Love for the Prophet

/lOo .^^ ■

"O, son of Hashim and the chief of Qureysh. You are
the dweller of the Haram and the neighbour of Allah.
You are known for freeing the captives and feeding the
hungry. We have come to you in quest of our son.
Accept the ransom money for Zaid and set him free.
We are willing to pay even more than the ransom
money. Pray, show mercy and be kind to us."

The Prophet: "What do you wish to do with Zaid?"

Zaid's father: "We want to take him with us to our place."

The Prophet: "Is that all? AUright, then call Zaid and ask
him. If he wishes to go with you, I shall let
him go without any ransom. But I shall not
send him against his wishes."

Zaid's father: "You have shown us more favour than we
deserve. We most gladly agree to what you

say."

Zaid {Radhiyallaho anho) was presently sent for. The
Prophet (Sallallaho alaihe wasallam) said to Zaid: "Do you
know these men?"

Zaid: "Yes, I know them. This is my father and

that is my uncle."

The Prophet: "And you know me too. They have come to
take you back to your home. You have my
full permission to go with them. If, on the
other hand, you chose to stay on with me,
you shall have your choice."

Zaid: "How c^n I prefer anybody else to you? You

are everybody for me, including my father
and my uncle."

Zaid's father and uncle:

"O. Zaid! Do you prefer to be a slave? How can you
leave your own father, uncle and other members of
your family, and remain a bondsman?"

Zaid: "Verily, I have seen something in my master

that makes me prefer him to everybody else
in the world."

On this, the Prophet (Sallallaho alaihe wasallam) took Zaid
(Radhiyallaho anho) in his lap and said:

"From today, I adopt Zaid as my son."

The father and uncle were quite satisfied with the situation
and gladly left Zaid (Radhiyallaho anho) with the Prophet
(Sallallaho alaihe wasallam) and returned without him.

Zaid (Radhiyallaho anho) was only a child at that time.
His preferring to remain a slave, and refusing to go with his
own father giving up his home and kith and kin is an ob-
vious tribute to his love for the Prophet (Sallallaho alaihe
wasallam).

8. Anas bin Nadhr's (Radhiyallaho anho) Martyrdom in
Uhud.

When the Muslims were facing defeat in Uhud, some-
body started the rumour that the Prophet (Sallallaho alaihe
wasallam) had been killed. You can imagine the Sahabah's
grief and anguish over this tragic news. This, quite natu-
rally, caused most of them to lose heart in despair. Anas
bin Nadhr (Radhiyallaho anho) happened to see 'Umar and
Talhah (Radhiyallaho anhuma) with a group of Muslims in
a state of utter bewilderment. He said to them:

"Why am I seeing you all so bewildered?"
They said:

"The Prophet (Sallallaho alaihe wasallam) is slain."

Anas (Radhiyallaho anho) exclaimed:

"Then who will like to live after him? Come, let us go
forward with our swords and join our dear Prophet."

No sooner did he utter these words than hr plunged
into the enemy lines and fought till he was martyred.

In fact, Anas (Radhiyallaho anho) had such an extreme
love for the Prophet (Sallallaho alaihe wasallam) that he
did not consider this life worth living without him.

9. Sa'd's (Radhiyallaho anho) Message For The Muslims.

During the battle of Uhud, the Prophet (Sallallaho
alaihe wasallam) inquired:

"What about Sa'd bin Rabee'? I don't know how things
have gone with him."

One of the Sahabah was despatched to search for him. He
went to the spot where the bodies of martyrs lay in heaps.
He shouted Sa'd's (Radhiyallaho anho) name to know if he

!/3

254

Stories of the Sahaahah

Ch. XII: Love /or the Prophet

255

was alive. At one place, while he was announcing that he
was deputed by the Prophet to enquire about Sa'd bin
Rabee' (Radhiyallaho anho), he heard a feeble' voice coming
from one direction. He turned to that direction and found
that Sa'd (Radhiyallaho anho) was lying among the killed
and was about to breathe his last. Sa'd (Radhiyallaho anho)
was heard saying:

"Convey my Salaam to the Prophet with my message,
'O Prophet of Allah! May Allah grant you on my behalf
a reward more exalted and more handsome than the
one Allah has ever granted a Prophet on behalf of any
of his followers, and tell my Muslim brothers, 'Nothing
will absolve you from blame, on the Day of Judgement,
if the enemy succeeds in reaching the Prophet (Sallal-
laho alaihe wasallam) before all of you have fallen."

With these words, Sa'd (Radhiyallaho anho) drew his last
breath and passed into the presence of Allah.

As a matter of fact, the Sahabah have given a true proof
of their devotion to the Prophet (Sallallaho alaihe wasal-
lam). While they suffered wound after wound and were on
their last breath, they had no complaint nor wish on their
lips and could not think of anything else except about the
safety and welfare of the Prophet. Would that a sinner like
me be blessed with an atom of the love that the Sahabah
bore for the Prophet (Sallallaho alaihe wasallam).

10. A Woman Dies dn Seeing the Prophet's Grave.

A woman came to Aishah (Radhiyallaho anha) and
said:

"Take me to the grave of the Prophet (Sallallaho alaihe
wasallam), so that I may be blessed with its sight."

Aishah (Radhiyallaho anha) opened the room that con-
tained the grave of the Prophet (Sallallaho alaihe wasallam)
and let her go inside. The woman on seeing the grave
started crying in love and memory of the Prophet. In fact
she wept so bitterly and incessantly that she swooned and
expired there and then (May Allah bless her). The blessed
lady recollected the happy days when the Prophet (Sallal-
laho alaihe wasallam) was alive, and then the pangs of sep-

aration proved fatal for her. Can the annals of history
produce a parallel to such love and devotion?

11. Sahabah's Love For the Prophet (Sallallaho alaihe wa-
sallam) and other Anecdotes.

Somebody asked Ali (Radhiyallaho anho):

"How much was the Sahabah's love for the Prophet
(Sallallaho alaihe wasallam)."

He replied:

"By Allah! To us the Prophet (Sallallaho alaihe wasal-
lam) was dearer than our riches, our children and our
mothers, and was more cherishable than a drink of
cold water at the time of severest thirst."

There is no exaggeration in All's (Radhiyallaho anho)
statement. As a matter of fact, the Sahabah reached this
state because of the perfection of their Iman. It could not be
otherwise, in the face of what Allah has enjoined viz:

p-J^i '^^m P^'^y} ^^i '^'^y '^^ i! ji

"Say! If your fathers and your sons and your brethren
and your wives and your tribe and the wealth you have
acquired and the merchandise, for which you fear that
there will be no sale, and the dwellings you desire are
dearer to you than Allah and His messenger and striv-
ing in His way, then wait till Allah bringeth His com-
mand to pass. Allah guideth not the wrong-doing
folk." (IX: 24).

This verse sounds a note of warning against anything else
becoming more attractive than the love of Allah and that of
the Prophet (Sallallaho alaihe wasallam). Anas (Radhiyal-
laho ianho) and Abu Hurairah (Radhiyallaho anho) report
that the Prophet (Sallallaho alaihe wasallam) once said:

"None of you can be a Mo'min until his loveJor me is
more than his love for his parents, children and all the
people of the world."

•s.

256

Stories of the Sahaabah

Ch. XII: Love for the Prophet

257

'Ulama say that the love mentioned in this Hadith and
others of its kind is the voluntary love and not instinctive
love. If, however, it is taken to mean the natural and in-
stinctive love, then the word Mo'min will denote the Iman
of the highest degree, for instance that of Sahabah.

Anas (Radhiyallaho anho) says that he heard from the
Prophet (Sallallaho alaihe wasallam), "There are three
things which when found in a person enable him to taste
the sweetness of real Iman. These are:

(1) When Allah and His Prophet (Sallallaho alaihe
wasallam) are dearer to him than anything else in
this world.

(2) When his love for anyone is solely for the pleasure
of Allah, and

(3) When turning to 'Kufr' is as abhorrent to him as
being flung into the fire."

12. Miscellaneous Stories About Sahabah's Love for the
Prophet (Sallallaho alaihe wasallam).

(1) 'Umar (Radhiyallaho anho) once said to the Prophet
(Sallallaho alaihe wasallam):

"O Prophet of Allah, you are dearer to me
than anybody else in the world except my
own self."

The Prophet: "No body can be a perfect Momin until I am
dearer to him than even his own self."

'Umar "Now you are dearer to me than my own

self."

The Prophet: "Now, O'Umar."

The 'Ulama have given two meanings to the conclud-
ing words of the Prophet viz:

(i) "Now you have the real Iman."

(ii) "Why is it that it is only now that I am dearer to
you than your own self? This should have been so
long ago."

Suhail Tastari (RahmatuUah alaih) says:

"No one can have the relish of Sunnat until he takes

the Prophet (Sallallaho alaihe wasallam) as his Master
and considers himself his (the Prophet's) slave."

(2) A person came to the Prophet (Sallallaho alaihe wa-
sallam) and asked:

"When shall be the Day of Judgement? O, Prophet of
Allah!" ^

The Prophet: "What preparations have you made for that
Day?"

The person: "O, Prophet of Allah! I do not claim much
Salaat, fast and Sadaqah to my credit, but I
do have in my heart the love of Allah and
that of His Prophet (Sallallaho alaihe wasal-
lam)."

The Prophet: "On the Day of Judgement, you will surely
be with'him whom you love."

What the Prophet (Sallallaho alaihe wasallam) told the
person in this story has also been narrated by several other
Sahabah, namely Abdullah bin Mas'ood, Abu Moosa
Ash'ari, Safwan, Abu Zar, (Radhiyallaho anhum) etc.

Anas (Radhiyallaho anho) says:

"Nothing did ever make Sahabah more happy than
these words of the Prophet (Sallallaho alaihe wasal-
lam)."

They had every reason to be happy when the love of
the Prophet (Sallallaho alaihe wasallam) had gone deep
into every tissue and fibre of their body.

(3) In the beginning, Fatimah's (Radhiyallaho anha)
house was at some distance from the Prophet's. The
Prophet (Sallallaho alaihe wasallam) once said to her:

"Would that you were living near me."

Fatimah:

"Harithah's house is close by. If you ask him to ex-
change his house with mine, he will very gladly do it."

The Prophet:

"He has already exchanged once on my request, I feel
shy to request him again."

258

Stories of the Sahaabah

Ch. XII: Love for the Prophet

259

But Harithah (Radhiyallaho anho) somehow came to know
that the Prophet (Sallallaho alaihe wasallam) likes Fatimah
(Radhiyallaho anha) to live near him. He at once came to
the Prophet (Sallallaho alaihe wasallam) and said:

"O, Prophet of Allah! I have come to know that you
wish Fatimah to live near you. Here are my houses at
your disposal. No other house is closer to yours than
these. Fatimah can have her house exchanged with any
of these. O, Prophet of Allah, what you accept from me
is dearer to me than what you leave for me."

The Prophet (Sallallaho alaihe wasallam) accepted the
offer, saying:

"I know you are quite sincere in what you say", and
gave him his blessings.

(4) A person came to the Prophet,{Sallallaho alaihe wa-
sallam) and said:

"O, Prophet of Allah! You are dearer to me than my
life, my wealth and my family. When I am at my house
and happen to think of you, I become restless till I
come and see you. O, Prophet of Allah, death is sure to
come to both of us. After death, you will be in your
exalted position as a Prophet, while I shall be some-
where else and perhaps I may not be able to see you. I
am very anxious and distressed when I think of this
separation from you."
The Prophet (Sallallaho alaihe wasallam) observed silence
over this and he did not know what to say; then Jibra'eel
(Alayhis Salaam) appeared and revealed the foUowmg
verse:

>,' jjji m . u;»j iwji ■;j'j . j;^t^^j ^'i^ii'j o^s-^'j

(V. , ^^ «L-Ji) U^fr ^\ ^'i ' ^'

"Whoso obeyeth Allah and the Prophet, they are with
those unto whom Allah has shown favour among the
Prophets and the Saints and the Martyrs and the Right-
eous. The best of company are they. Such is the bounty
of Allah, and Allah, sufficeth. as knower. (IV: 69 & 70)"

These incidents were of frequent occurrence with the Saha-
bah. Such fears in the hearts of the lovers are quite natural.
The Prophet (Sallallaho alaihe wasallam) recited these
verses for their consolation.

A person once came to the Prophet (Sallallaho alaihe wa-
sallam) and said:

"O, Prophet of Allah, my love for you is such that
when I think of you, I cannot rest till I run to see you,
for I am sure I would die if I did not see you. Now I
grow very anxious when I imagine that, even if I am
able to enter Paradise, it will be very difficult for me to
see you, for you will be in a position far above my
reach."

The Prophet (Sallallaho alaihe wasallam) consoled him by
reciting the foregoing verses in his reply.

The Prophet (Sallallaho alaihe wasallam) saw a person
from the Ansar looking very much distressed. He inquired:

"What makes you look so distressed?"

The Person : "O, Prophet of Al Idh ! I have a worry. ' '

The Prophet: "What is it?"

The person:

"O, Prophet of Allah! We come to you every morning
and evening. We are blessed with your sight and de-
lighted to be in your presence. But one day, we will be
deprived of your company for you will be placed on
heights inaccessible to us."

The Prophet (Sallallaho alaihe wasallam) observed silence
over this, but when the foregoing verses were revealed he
sent for that person and gave him the glad tidings con-
tained therein.

According to another Hadith, a number of Sahabah had
expressed similar fears until the Prophet (Sallallaho alaihe
wasallam) recited these verses to them, and they were satis-
fied.

According to another version, the Sahabah once asked
the Prophet (Sallallaho alaihe wasallam):

"The Prophets on account of their ranks will surely be
in much higher position than their followers. How will
the followers be able to see them?"

260

Stories of the Sahaabah

Ch. XII; Love for the Prophet

261

The Prophet (Sallallaho alaihe wasallam) replied:

"Those in higher positions will come down to their
friends in lower positions to sit with them and talk to
them."

(5) The Prophet (Sallallaho alaihe wasallam) once said:

"Some of my followers coming after me will love me
very much. They will wish that they could see me,
even if they had to spend their wealth, forego their
families and sacrifice all their possessions for it."

Khalid's daughter Abdah (Radhiyallaho anhuma) says:

"My father while in bed would talk about and remem-
ber the Prophet (Sallallaho alaihe wasallam) with love
and eagerness for him. He would also remember each
and every Muhajir and Ansari (by name) and would
say, "They are my elders and they are my youngers.
My heart is eager to meet them. O, Allah! Call me back
soon, so that I may be able to meet all of them. He
would keep on doing this till he would be overtaken
by sleep."

(6) Abu Bakr (Radhiyallaho anho) once said to the
Prophet (Sallallaho alaihe wasallam):

"I have a greater wish for your uncle Abu Talib to
come into Islam than for my own father, as I know it
would please you more."

'Umar (Radhiyallaho anho) similarly, once said to 'Abbas
(The prophet's uncle):

"I was more pleased at your Islam that at that of my
father, for that gave pleasure to the Prophet (Sallallaho
alaihe wasallam)."

(7) One night, 'Umar (Radhiyallaho anho) was on his
security patrol when he saw a light and heard a sound
coming from a house. He peeped in to find an old lady
spinning wool and singing a few couplets with the follow-
ing meaning:

"May Allah accept the prayers Of the pious and the
elect."

"Seeking blessings for Muhammad (Sallallaho alaihe
wasallam)."

"O, Allah's Prophet! You worshipped each night. And
you wept before the dawning of each day."

"I wish to know if I could be together with my beloved
(Prophet)."

"For death comes in different states (of mind) And I do
not know how I shall die."

'Umar (Radhiyallaho anho) on hearing these couplets,
sat down weeping in love and memory of the Prophet (Sal-
lallaho alaihe wasallam).

(8) The story of Bilal (Radhiyallaho anho) is known to
all. At the time of his death, his wife sat by his side ex-
claiming in excessive grief:

"O, dear! Alas!"

He retorted: "Subhanallah! What a lovely thing it is to die
and be able to meet Muhammad (Sallallaho
alaihe wasallam) and his Sahabah."

(9) We have already read the story of Zaid (Radhiyal-
laho anho) in Chapter V While he stood at the gallows,
about to be executed, Abu Sufyan said to him:

"How would you like it if Muhammad (Sallallaho
alaihe wasallam) be killed in your place and you be let
off to enjoy life with your family."

Zaid (Radhiyallaho anho) replied:

"By Allah, it is unbearable for me to sit happily with
my family while (even) a thorn is pricking the Prophet
(Sallallaho alaihe wasallam)."

On this, Abu Sufyan remarked:

"There is no parallel anywhere in the world to the love
which the companions of Muhammad (Sallallaho
alaihe wasallam) have for him."

A note:

What is expected of those who claim to love the
Prophet (Sallallaho alaihe wasallam)? The Ulama have
given various answers to this question. Qaadhi lyaadh
writes:

"A lover prefers his beloved above all other things and
persons. If this is not the case, the love is not sincere. It

262 Stories of the Sahaabah

is, therefore, essential for those who claim to love the
Prophet (Sallallaho &laihe wasallam) that they follow
him in his words and deeds, carry out his command-
ments, give up everything that he has disliked and
adopt his code of life (Sunnat] in ease and in adversity.
Allah has said in His holy book:

Say (O, Prophet): If ye love Allah, follow me; Allah
will love you and forgive you your sins. Allah is For-
giving, Merciful." (Ill: 31).

The Epilogue.

The stories given in the previous pages are meant to
serve as specimens. In fact a detailed account of Sahabah's
lives can not be covered even in big volumes. It is now
quite a few months since I started writing this small book.
My engagements in Madrasah and other matters needing
immediate attention have already delayed this work. I,
therefore, propose to finish the book at this stage, so that
people may at least benefit from these pages. I have to write
an important warning before I close. Just as we are today
lacking in our other duties we owe to Islam, so are we very
seriously neglectful in our respect and esteem of the Saha-
bah. Some negligent people go to the extent of even making
adverse remarks against them. We must remember that the
Sahabah are those people who laid the foundations of
Islam. They are the pioneers in Tabligh. We can never be
too grateful to them. May Allah shower His choicest bles-
sings on their souls for their efforts in acquiring Islam from
the Prophet (Sallallaho alaihe wasallam) and handing it
down to their successors. I am reproducing below the
translation of a chapter from "Shifa" by Qaadhi lyaadh:

"If we Qlaim to revere and honour the Prophet (Sallal-
laho alaihe wasallam), we must also respect his Saha-
bah. As Muslims, it is Incumbent on us to appreciate
what we owe to them, to follow them and to ask for-
giveness of Allah for them. No doubt they had their

Ch. XII: Love /or the Prophet

263

differences, but we have no right to comment on them.
We must beware of the stories forged by Shiahs, inno-
vators or biased historians, whose mischievous motive
is to slander some of the Sahabah and slight the others.
We must never doubt the sincerity and honesty of Sa-
habah. When we come across any event in history
which appears likely to lower their status in our eyes,
we must explain it as far as we can in their favour and
attribute it to sincere motives, for they really deserve
this line of action. We should always speak of their vir-
tues and must hold our tongue in uttering anything
likely to slight them. The Prophet (Sallallaho alaihe
wasallam) himself has said, "Observe silence in re-
spect of my Sahabah (when they are mentioned witTh
disrespect)."

There are many virtues and privileges of the Sahabah
given in the Qur'an and Hadith. Allah says in His holy
book:

us-j ^> ^: rui-j ^li^'i Jip tTlii iii jlilij . -a.1 jpj lUi

; iys^S ^\ J. ^yri J, (»*Us-. ' ^'j-f^J ,*»' J* ^"-^ ^J*y '-^^v-

ijj'a iiki ^/s ^^ . j;^'>i j/^i^-4,P'j/^ ^>

(T^ ^\) UllaP Ij^lj 5ji*u 1^^ c-»»JCJI 'JMj '>•'

"Muhammad is the Prophet of Allah. And those with
him are hard against the disbelievers and merciful
among themselves. Thou (O, Muhammad) see-est them
bowing and falling prostrate (in Salaat), seeking bounty
from Allah and (His) acceptance. On their faces there
are marks, being the traces of their prostration. Such is
their likeness in the Torah and their likeness in
Gospel; like as sown corn that sendeth forth its shoot
and strengthenth it and riseth firm upon it stalk, de-
lighting the sowers-that He may enrage the disbelievers
with (the sight of) them. Allah has promised, unto
such of them as believe and do good works, His for-
giveness and immense reward. (XLVIII 29)."

264

2) Allah was well-pleased with the believers when
they swore allegiance unto thee beneath the tree, and
He knew what was in their hearts, and He sent down
peace and reassurance on them and rewarded them
with a near victory. And much booty that they will
capture. Allah is ever Mighty, Wise. (XLVIII: 18: 19)"

(Tt w.l;>-"V'l) %Xj IJliiUj t

■■ij*

3) Of the believers are men who are true to what they
covenanted with Allah. Some of them have paid their
vow by death (in battle), and some of them are still
waiting to receive their martyrdom; and they have not
altered in the least. (XXXIII: 23)."

t liil l^ ji-^ j^'"^' ^^ ^/!^ 'r'^ (i4'"^'j *^ 'i^jj (*4^ '''''

4) And the first to lead the way (in accepting Islam)
among the Muhajirin and the Ansar, and those who
followed them in 'sincerity, Allah is well pleased with
them and they are well pleased with Him; and He hath
made ready for them Gardens underneath which rivers
flow, wherein they will abide for ever. That is the su-
preme triumph. (IX: 100)."

In the above verses of the Qur'an, Allah has praised Sa-
habah and expressed His pleasure with them. Similarly the
books of Hadith are full of their virtues e.g.:

(1) Follow Abu Bakr and 'Umar when I am no more
with you."

(2) My Sahabah are like (guiding) stars. Whomsoever
you follow, you will be guided (on the right
path):"

Ch. XII: Love for the Prophet

265

(3) "The likeness of my Sahabah (amongst mankind)
is as the likeness of salt in food. There is no relish
in the food without the salt."

(4) "Beware (of opening your tongue) in slighting my
Sahabah. Do not make them the target of your cal-
umny. Who loves them, loves them for his love for
me, and who spites them spites them for his spite
for me. Who annoys them, annoys me, and who
annoys me annoys Allah. Allah will very soon
seize the person who annoys Him."

(5) "Do not revile my Sahabah. If any of you (persons
coming after Sahabah) has spent gold (in Sadaqah)
equal in weight to. Mount Uhud, he cannot get a
reward equal to what my Sahabah get while
spending one or half mudd of grain only."

(A mudd equals l', lbs.)

(6) "On the person who reviles my Sahabah rests the
curse of Allah and of angels and of men combined.
Neither his Fardh no his Nafl is accepted by
Allah."

(7) "After the Prophets, Allah has preferred my Saha-
bah above all His creation. He has again preferred
four of my Sahabah over the rest of them. They are
Abu Bakr, 'Umar, 'Usman and Ali (Radhiyailaho
anhurn)."

(8) "O, people! I am pleased with Abu Bakr. You
should realize his rank. 1 am also pleased with
'Umar, Ali. 'Usman, Talhah, Zubair, Sa'd, Sa'eed,
Abdur Rahman bin Auf and Abu Ubaidah (Rad-
hiyailaho anhum). You should realize their rank.
O, people! Allah has announced the forgiveness of
all those who participated in Uhud and who swore
allegiance at Hudeybiah. O, people! You should
have regard for me while dealing with my Saha-
bah, especially those who are my kindred by mar-
riage. Beware doing wrong to them, lest they
complain against you on the Day of )udgement and
you may not be pardoned."

(9) "Have regard for me in dealing with my Sahabah
and my kindred in marriage. The person who has
regard for me shall be in the protection of Allah on
the Day of judgement. Allah is free of any obliga-

o -2

266

tion to him who has no regard for me. He may
seize him any time."

(10) "On the Day of Judgement, I shall be the guardian
of those who have regard for me in their dealing
with my Sahabah."

(11) "The person who has regard for me in his dealing
with my Sahabah, shall be able to reach me, when
I shall be at Kauthar; while the person who has no
regard for me in his dealing with them shall not be
able to approach me. He may have a look at me
from a distance."

Ayub Sakhtiani (Rahmatullah alaih) says:

"Whoso loves Abu Bakr (Radhiyallaho anho), he estab-
lishes his faith. Whoso loves 'Umar (Radhiyallaho
anho), he receives guidance on the right path. Whoso
loves Usman (Radhiyallaho anho), he is illumined
with the light of Allah. Whoso loves Ali (Radhiyallaho
anho), he holds fast to the cable of Allah. Whoso hon-
ours Sahabah, can never be a Munafiq. Whoso reviles
them, he is surely an innovator or Munafiq or anti-
Sunnat. No good action of such person, I am afraid,
will be accepted by Allah until he cleans his heart of
their spite, and begins to love all of them."
Sahl bin Abdullah (Rahmatullah alaih) says:

"He, who does not honour Sahabah, has actually not
believed in the Prophet (Sallallaho alaihe wasallam). "

May Allah save me, my friends, my patrons, my ac-
quaintances, my Shaikhs, my pupils and all Muslims from
His wrath and fron^. His beloved Prophet's (Sallallaho
alaihe wasallam) displeasure, and may He fill our hearts
with the love for the Sahabah (Radhiyallaho anhum).

ii'%^H\ OUl^l f!^lj 5^lj ^'Uil 4^j ii lull 01 Ul>i >ij

Translated by:- Abdul Rashid Arshad
By MUHAMMAD ZAKARIYYA
12 Shawaal 1357 (HIJRI) KANDHLAVI

Virtues of the
HOLY QUR' AAN

V e
5S

Revised translation of
the Urdu book Faza'il-e-Qur'aan seo*

•II

by
Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi

translated by
Aziz-ud-Din

CONTENTS

FOREWORD 7 f |

® s
SO

PART 1- FORTY AHADITH
Hadith No: Page No:

1 Who is the best person? 17

2 Blessings of recitation and virtues of the

Word of Allah 18

3 Rewards of two, three and four ayaat 19

4 Rewards for fluent recitation and for falter-
ing recitation 22

5 Two things for which jealously is permiss-
ible , . ■ . 23

6 Similitude of those who recite the Holy
Qur'an and those who do not 23

7 Rise and fall of nations by reason of the
HolyQur'an 25

8 Three things shall be under 'Arsh (of Allah)

on the Day of Judgement 26

Reading it completely twice a year is the

right of the Holy Qur'an 27

Commentary requires expert knowledge of

fifteen sciences 28

9 Elevated stage in Paradise by virtue of the

Holy Qur'an 32

10 A reward of ten virtues for every word of the

HolyQur'an 36

.£ e

4 Virtues of the Holy Qur'an

Contents
HadithNo: Page No:

11 Parents of one who recites the Holy Qur'an
and acts according to it, shall wear a crown

more brilliant than the sun 37

12 Fire does not burn the Holy Qur'an 40

13 One who memorizes and acts upon the Holy
Qur'an shall be granted the right to inter-
cede on behalf of ten persons 41

14 Similitude of one who learns and recites the
Qur'an is like a bag full of musk 42

15 A heart devoid of the Holy Qur'an is like a
deserted house 43

16 Recitation of the Holy Qur'an in Salaat is

more virtuous 44

17 The reward of reciting three ayaat in Salaat 45

18 Rewards of visual recitation and recitation

by memory 45

19 Recitation of Qur'an cleans the rust of hearts 47

20 The Holy Qur'an is the honour and distinc-
tion of Muslims.' 48

21 Recitation of the Holy Qur'an is Nur (efful-
gence) in the life and a provision in the
Hereafter 49

Houses of recitation shine like the moon and

stars, for those in Heaven 50

Number and subject-matter of Heavenly
Booklets and Divine books 51

22 Descent of Sakinah and mercy upon, and the
surrounding by Angels of a group engaged

in recitation of the Holy Qur'an 53

Virtues of the HoJy Qur'an 5

Contents
HadithNo: Page No:

23 Those seeking nearness to Allah have no act
more effective than recitation of the Holy
Qur'an 55

The dream of Imam Ahmad ibn Hambal 56

A means of attaining the stage of 'Ihsan' 57

24 Men of Qur'an are of the household of Allah 59

25 Allah's special attention towards the
Prophet who recites the Holy Qur'an in a

sweet tone 50

26 Allah's special attention towards recitation

by a Qari gl

Hadhrat 'Abdullah ibn Mas'ood and a singer 62

27 The Holy Prophet's exhortation for reciting

the Holy Qur'an day and night 63

An extract from the Torah 55

28 The Holy Qur'an contains the essence of all
previous Revelations-and more . ' 66

29 The Holy Prophet sits in the company of
poorMuhajirin - 57

30 The reward for reciting and listening to reci-
tation of the Holy Qur'an 69

31 Rewards of loud and silent recitation 70

32 The Qur'an as an interceder 72

33 Intercession of Fast and the Holy Qur'an 73

Stories of recitation 74

Rules for completing the reading of the Holv
Qur'an '. 75

5 3

sec

6 Virtues of the Holy Qur'an j g

Contents
HadithNo: Page No:

34 No interceder shall be better than the Holy
Qur'an 76

Protection afforded by the Qur'an in the

grave 77

35 One who reads the Holy Qur'an secures in

his heart the knowledge of prophethood 77

36 Three persons shall be strolling on mounds

of musk 78

37 Learning of one ayat is more rewarding than
hundred raka'at of NafI Salaat 79

38 One who recites ten ayaat shall not be reck-
onedamongthe neglectful 80

39 One steadfast in Salaat is not of the neglect-
ful 80

40 The Book of Allah is protection against evil
disorders 81

PART 2-CONCLUDING SECTION

1 Surah Fatihah as a balm for all ailments 83

Virtues of Surah Fatihah and some other

Sowar and ayaat 83

2 Blessings of Surah Yasin 86

3 Blessings of Surah Waqi'ah 88

4 Blessings of Surah Tabarak-al-lazi 89

5 Which is the most virtuous act? 91

6 Need for devotion to the Holy Qur'an 92

Virtues o/ the Holy Qur'an

7 Punishment for one who reads the Holy
Qur'an for wordly benefits alone

PART 3-FINAL NOTE

PART 4-COMPLEMENTARY NOTE

93 |.-

115

FOREWORD

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In the name of Allah, the Most Benevolent, the Most
Merciful

FOREWORD

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JJ'jjij \^je i^ j^i^J ^- v^J*^ '^^>' ^-?^ ^JJ ^"^J '^^
^ > oSurS^ ^Orii fSiU^j sjQij ^ii;>' c^j-iJ ';>' M^ ^

j^ >j ';?«;^» >^'j s^'J^' fi^ (^ ^^-^'^ ^j ^'' '^^ •-'-^

All praise be to Allah Who created man, gave him the gift
of expression and revealed for him the Holy Qur'an, which
is a source of advice, healing guidance and mercy for those
who have faith. The Qur'an contains nothing that is doubt-
ful or crooked. It is absolutely straight, and authority and
Nur (enlightenment) for the believers. Abundant and per-
fect salutation be on Muhammad Rasululiah (Saliaiiaho
alaihe wasallam) (blessing and peace from Allah be upon
him), the person who is the best of all creation, whose Nur
illuminated the hearts of the living and their graves after
death, whose appearance was a bounty for the whole uni-
verse Peace be upon his descendants and Companions,
who are the stars of guidance and propagators of the Holy
Qur'an, and also upon those believers who are their fol-
lowers in faith.

After this praise and salutation, I (the author), Zaka-
riyya, son of Yahya, son of Isma'il, state that these hur-

riedly written pages contain forty ahadith (Plural of
hadith-a saying of the Holy Prophet (Sallallaho alaihe wa-
sallam)), which I have compiled on virtues of the Holy
Qur'an, in obedience to such people whose words are law
for me and following whom is most valuable to me. One of 5 §
the special favours of Allah, the Sanctified and Pure, which -g '"
have always descended upon the higher Madrasah (relig- 8§
ious school) of Mazahir-ul-Ulum, Saharanpur, has been the | ^
annual gathering of this Madrasah for the purpose of briefly ^ s
mentioning the progress of the institution. For this gather-
ing at the Madrasah, not much effort is made to collect
speakers, preachers and the famous people of India, but
more attention is paid to invite men whose hearts are full
of love for Allah and Masha'ikh (saintly people) who prefer
to live unknown. Although those days have receded in the
past when 'Hujjat-ul-Islam' (a title meaning a great author-
ity on Islam) Maulana Mohammad Qasim Nanautvi Saheb
(Rahmatullah alaih) and Qutbul Irshad (a title meaning a
great savant) Hadhrat Maulana Rashid Ahmad Ganghoi
Saheb (Nawwarallahu marqadahu) used to honour this
gathering with their presence and illuminate the hearts of
all who attended, and the scene has not yet disappeared
from the eyes when the spiritual descendants of those revi-
valists of Islam-Hadhrat Shaikh-ul-Hind (Rahmatullah
alaih), Hadhrat Shah Abdur Rahim (Rahmatullah alaih),
Hadhrat Maulana Khalil Ahmad Saheb (Rahmatullah
alaih), and Hadhrat Maulana Ashraf Ali Thanwi Saheb
(Nawwarallahu marqadahu) used to assemble at the annual
gathering of the Madrasah. Their presence was a fountain
source of life and light for deadened souls and quenched
the thirst of those who sought Divine love.

At present, though the annual gatherings do not have
the illuminations of even such sources of guidance, their
true spiritual descendants still honour these gatherings
with their presence and enrich the audience with bounties
and blessings. The people who attended the gathering this
year are witnesses to this. Only those who possess eyes that
see can experience the effulgence, but sightless beings like
us can also feel something unusual.

At the annual gathering of this Madrasah, if a person
comes to listen to polished speeches and forceful lectures,
he will perhaps not return so much happy as one who
seeks a balm for his heart.

10 Virtues of the Holy Qur'an

All praise and supplication is for Allah.

In the same connection, during this year on 27th Zil-
qa'dah (name of the eleventh month of Islamic calendar),
1348 Hijri, Hadhrat Shah Hafiz Mohammad Yasin Naginwi
(RahmatuUah alaih) visited the Madrasah. His coming was
like a shower of affection and kindness, and I cannot ad-
equately thank him for this. After knowing about him that ,
he is one of the spiritual heirs of Hadhrat Gangohi (Rahma-
tuUah alaih), there is no need of mentioning his fine quali-
ties of devotion and piety, and the presence of Anwaar
(Plural of 'Nur'-enlightenment and blessings) in his own
person. When this gathering was over, he returned home
and honoured me with a kind letter asking me to compile
forty ahadith regarding the virtues of the Glorious Quran
and send them to him along with their translations. He also
wrote to me that, if I did not carry out his wishes, he would
ask the successor to my Shaikh (teacher) and elderly uncle,
Maulana Hafiz Alhaj Maulvi Mohammad Uyas (Rahmatul-
lah alaih). to confirm this order of his. He made it certain
that he wanted me to do this job. Incidentally, I received
that honoured message when I was out travelling and my
uncle was present (at Saharanpur). On my return, my uncle
gave this letter to me along with his own firm orders for
compliance. Now there was no occasion for me for any
excuse or to plead lack of ability. Although my occupation
with the commentary of 'Mo'atta' (a book of Ahadith) of
Imam Malik (RahmatuUah alaih) was a good excuse, I had
to postpone that work for a few days and, in compliance
with the urgent orders, produce my effort for his esteemed
consideration. I beg to be excused for such shortcomings as
are inevitable because of my incompetence.

jp: ijB ^u:a3i >, ii^j *^>J» k^ ii^' i4ii* ja . \l^

FOREWORD

juir

^^ '^^\j J^UJ iln Jyj tji^lU iyr'Wi *Ui > Aj i^\\i
Vs^jsltj ^^i>i^\ iiJfXiti 4^JJ i^*i\ rj^j i^jJl *^j^J *?Hf^i

Xitjlit jOp Sj^i v'at *i»lpi>J jjr^ub ^>rtj •4r>^

I have done it in the hope of being raised together on
the day of judgement together with such people as were re-
ferred by Rasulullah (Sallallaho alaihe wasallam) when he
said: "Whoever will preserve for my Ummah (followers of
the Prophet) forty 'Ahadith' concerning important matters
of their faith. Almighty Allah will raise him, on the Day of
Judgement, as an Alim (religious scholar) and I will inter-
cede on his behalf and staiid witness in his favour."

Alqami (RahmatuUah alaih) says that the word 'pre-
serve' occurring in this hadith is used in the sense of secur-
ing something and guarding it against loss by either
committing it to memory without recording it or by record-
ing in black and white, without even memorizing it. So any
one writing them in the form of a book and passing them
on to others will also be covered by the blessings men-
tioned in this 'hadith.'

Munaawi (RahmatuUah alaih) is of the opinion that
"preserve for my Ummat" means reporting of a hadith
along with its authority. According to some, "preserve" in-
cludes even those who are reporting it to other Muslims
without memorizing it or even Without knowing its mean-
ings. Also the expression "forty ahadith" has been used in
general sense, i.e., these ahadith may be all sahih (authen-
tic), hasan (correct) or even da' if (weak) to the degree that
can be acted upon because of their virtues.

AUaho akbar! (How great Allah is!). Many are the fa-
cilities provided in Islam. And commendable indeed has
been the role of scholars and theologians who took such
pains to explain the subtleties of various expressions. May
Almighty Allah bless us all with perfection in Islam.

Virtues of the Holy Qur'an

FOREWORD

It is important to note that whenever I have quoted a
hadith without mentioning the name of the book, it should
be deemed to have been taken from one of the five books,
viz., 'Al-Mishkat', 'Tanqih-ur-Ruwat', 'Al-Mirqat'. 'Sharah-
ul-Ihya' and 'At-Targhib' of Mundhiri, on which I have
relied and from which I have drawn extensively. Whenever
I have quoted from any other book, the source has been
mentioned.

It is incumbent upon the reader of the Qur'an to ob-
serve the rules of reverence for its recitation.

Before proceeding further, it seems desirable to men-
tion first some of the requirements of decorum for reading
of the Holy Qur'an; because, as admitted.

One who is devoid of reverence misses Allah's special
favour.

In brief, the essence of all the rules of reverence is to
consider the Glorious Qur'an as the words of Almighty
Allah, Whon^ we worship, and as the Word of One Whom
we love and seek.

Those who have ever experieced love, know how
worthy of adoration is a letter or speech of the beloved. The
ecstatic raptures caused by such a communication are
beyond all rules of propriety because, as it is said.

Love itself will teach one the rules of conduct in love.

So, while reading the Qur'an, if we attempt to visualise
the real beauty and limitless bounty of our Beloved Allah,
our hearts will be swayed by emotions of heavenly love. At
the same tine, the Qur'an is the Word of the Master of mas-
ters and the.commands of the Emperor of all kings. It is the
law promulgated by the All-powerful Monarch, Who re-
mains unequalled for ever. Those who have served at the
courts of kings know by experience, while others can just
visualise the extreme awe insprired by the king's orders.

The Qur'an is the word of our Beloved Lord, Who is also
the Supreme Monarch. We should, therefore read the
Qur'an with the emotions of love and awe.

It is said that whenever Hadhrat 'Ikramah (Radhiyal-
laho anho) (may Allah be pleased with him) opened the
Book for recitation, he became unconscious and fell down.
Then he would utter,

"This is the Word of my Allah, this is the Word of my
Allah."

The aforesaid contains briefly the spirit of the require-
ments of decorum as written in great detail by the Muslim
scholars. It will further be explained in the following para-
graphs. In short, a Muslim should read the book of Allah
not just as a servant, but as a slave in the spirit of complete
humility towards his Lord, Master and Benefactor. The
Sufia (Plural of Sufi-mystic) have written that, if a person
feels his shortcomings in exercising due respect and rever-
ence while reciting the Qur'an, he will continue to progress
along the path of nearness to Almighty Allah but a person
who regards himself with approval or pride will not ad-
vance further.

Rules of Reverej'xe for reading the Holy Qur'an

After cleaning the teeth with a miswak (a green twig of
special varieties of trees used for brushing the teeth) and
wudhu (ablution), one should sit in a quite place with
grace and humility and face towards Qiblah (direction to-
wards the Ka'bah in Mecca). Then, with an attentive heart,
deep devotion and zest befitting the occasion, one should
recite, imagining all the time that he is reciting it to
Almighty Allah. If one understands the meaning, one
should pause and reflect on ayaat (Plural of 'ayat'-a verse
of the Qur'an) of promise and mercy and should beg for His
forgiveness and compassion. On ayaat of punishment and
admonition, one should seek His refuge, as except Him
there is no Helper. On ayaat pertaining to His Majesty and
Sanctity, one should say "Subhaanallah" (Glory to Allah).
If one does not spontaneously shed tears while reading the
Book, one must induce oneself to weep a little.

.a o

Virtues of the Holy Qur'an

FOREWORD

,}\j^\ 2^JU\ j:j^\ S^ eJiiJ fljiil c>i\^ liij

P'or a lover, the moments of greatest pleasure are those
when, in the presence of his beloved, he is full of self-
reproach and shedding tears profusely.

One should not read fast unless one desires to memor-
ize it. The Qu'ran should be placed in a slightly elevated
position on a wooden stand or a pillow. One should not
talk to others during recitation. If one is forced by necessity
to speak to someone, it should be done after first closing
the Book, and then recite 'Ta'awwudh' (seeking refuge of
Allah against Satan), before reading again. If people nearby
are occupied in their work, reading in a low voice is appre-
ciated otherwise reading loudly is more rewarding.

The Masha'ikh have mentioned six external and six in-
ternal rules of reverence for reading the Holy Qu'ran,
which are given below:

Rules of External Reverence

(1) Perform Wudhu and then sit facing Qiblah in an
extremely dignified manner.

(2) Do not proceed fast, but read with measure and
correct pronunciation.

(3) Try to weep, even if you have to compel yourself
to do so.

(4) The response to ayaat of mercy or oi punishment
should be as explained above.

(5) Reading should be in a low voice, if insincerity is
apprehended on your own part or disturbance is
caused to others. Otherwise read in a loud voice.

(6) Read in a melodious voice, because there are nu-
merous ahadith laying emphasis on this.

Rules of Internal Reverence

(1) The heart should be full of the glory of Qur'an i.e.
realizing how sublime it is.

(2) Bear in the heart the Loftiness, Majesty and Mag-
nificence of Almighty Allah, Whose Revelation the
Qu'ran is.

(3) The heart should be free from distraction and
doubts.

(4) Dwell upon the meanings and enjoy reading it.

Rasulullah (Sallallaho alaihe wasallam) once spent the
whole night reading over and over again the following ayat:

. I^\ ^^\ cJ( dL*U ^>S h\j iJiUP ^^ (4?i»J k

If Thou should chastise them, they are Thy servants,
and if Thou should forgive them. Thou art the Mighty,
the Wise (V: 118).

Once, Hadhrat Sa'eed ibn Jubair (Radhiyallaho anho)
spent the whole night repeating the following ayat:

And withdraw aside today, O guilty ones! (XXXVI: 59).

(5) Submit your heart to the subject-matter of the
verses you are reading. For instance, on ayaat con-
taining a message of mercy, the heart should be
filled with delight. And on ayaat of chastisement,
the heart should tremble with awe.

(6) The ears should be made as attentive as if
Almighty Allah Himself is speaking and the reader
is listening to Him.

May Allah, out of His mercy and kindness, grant all of
us the ability to read the Qu'ran according to these rules of
reverence.

A Reiigious Principie

The memorizing of that much of the Glorious Qu'ran
as is necessary for the offering of salaat is obligatory for
every Muslim, whereas memorizing the whole of the Holy
Qur'an is Fard Kifayah, i.e. an act obligatory on all, but
which may suffice if performed by an adequate number. If
there were not a single hafiz (may Allah forbid) all the
Muslims would be held responsible for this sin. Mulla'Ali
Qari (RahmatuUah alaih) has further reported from Zarka-
shi (RahmatuUah alaih) that if, in a town or a village, there
were no person to read the Holy Qur'an, all the Muslim in-
habitants of that place would be considered sinful. In this

V s

Cm %

* 3
It

Virtues of the Holy Qur'an

age of darkness and ignorance when the Muslims have
become misguided in respect of many aspects of Islam, it is
generally considered useless and stupid to memorize the
Qur'an and a sheer waste of time and mental energy to
repeat its words without understanding their meaning. If
this were the only case of our aversion to faith, something
in detail could be written about it. But today all our acts
are erring and all our thoughts are leading us astray. For
how many should one wail and about how many should
one complain.

iu£-J\ %\j JjS^iliJl ill JU

So to Allah do we complain and from Him do we seek
help.

PARTI

FORTY AHADITH

Hadith-1

Hadhrat Uthman (Radhiyallaho anha) narrates that Ra-
sulullah (Sallallaho alaihe wasallam) said: "The best
amongst you is he who learns the Qur'an and teaches it."
In most of the books, this hadith is quoted with the word
'and' between 'learns' and 'teaches' as above. Thus the
greatest reward would be for him who learns the Holy
Qur'an and thereafter teaches it to others. But in some of
the books this 'hadith's is narrated with the word 'or', in
which case the meaning would be: "The best amongst you
is he who learns the Qur'an or teaches it."

Accbrding to this version, the reward is general, i.e.,
equally great whether one learns himself or teaches to
others. Thus there would be equal virtue for both.

The Qur'an is the basis of the religion of Islam, and on
the preservation and propagation of the Qur'an depends
the .very existence of this faith. Hence the virtue of learning
and teaching the Qur'an is self-evident and does not need
further elucidation.

There are, however, various degrees of excellence. The
highest is to learn the Qur'an along with its meanings and
purport, and the least is to learn its words only.

The hadith mentioned above is supported also by an-
other saying of Rasulullah (Sallallaho alaihe wasallam) as
reported by Hadhrat Sa'eed ibn Saleem (Radhiyallaho
anho): "If a person who has acquired knowledge of the
Holy Qur'an considers another person who has been gifted
with something else to be more fortunate than himself, he
has shown disrespect to the blessings of Allah bestowed on

Virtues of the Holy Qur'an

him on account of his learning the Qur'an." It is evident
that since the Qur'an, being the Word of Allah, is superior
to all other discourses as mentioned in some of the ahadith
quoted later, its reading and teaching must be superior to
everything else.

Mulla Ali Qari quotes from another hadith that who-
ever acquires the knowledge of Holy Qur'an stores the
knowledge of prophethood in his forehead.

Sahl Tastari (Rahmatullah alaih) says that the proof of
love for Allah is the existence of love for the Word of Allah
in one's heart.

In 'Sharhul Ihya', the list of people who will be given
shelter in the shade of the Arsh (Throne of Allah) on the
fearful Day of Judgement includes those persons who teach
the Qur'an to the children of Muslims and also those who
learn the Holy Qur'an in their childhood and are devoted
to its recitation when grown up.

HADITH-2

ii'j\j 6jj' jjii ^ ^ jpi j« j« *^ '-a ^j -i*- :^' > (^)

Hadhrat Abu Sa'eed (Radhiyallaho anho) narrates that
Rasulullah (Sallallaho'alaihe wasallam) said: "Almighty
Allah says; "If anybody finds no time for My remembrance
and for begging favours of Me, because of his remaining
busy with the Holy Qur'an, I shall give him more than what
I give to all those who beg favours of Me. The superiority of
the Word of Allah over all other words is like the super-
iority of Allah over the entire creation.

In other words, compared to those who are begging
favours of Allah, He will surely confer some better reward
on a person who remains so occupied with committing the
Qur'an to memory or learning and understanding it that he
hardly gets time for du'a (prayer).

It is commonly known that when a man distributes
sweets, or something else amongst others, a share is set

Part I (Hadith 3j

aside for the person who cannot attend the function be-
cause of the task of distribution given to him by the dis-
tributor himself. In another hadith, in the same context, it
is mentioned that Allah would give such a person a better
reward than what He would give to His ever grateful ser-
vants.

HADITH- 3

Hadhrat 'Uqbah ibn Aamir (Radhiyallaho anho)
has said: "Rasulullah (Sallallaho alaihe wasallam)
came to us while we were sitting on the Suffah and
asked if any one of us would like to go to the market of
But-haan or Aqeeq and fetch from there two she-
camels of the finest breed without commiting any sin
or severing a tie of kinship. We replied that everyone
of us would love to do so. Rasulullah (Sallallaho alaihe
wasallam) then said that going to the musjid and recit-
ing or teaching two ayaat of the Qur'an is more pre-
cious than two she-camels, three ayaat are most
precious than three she-camels, and that similarly re-
citing or teaching of four ayaat is better than four she-
camels and an equal number of camels."

"Suffah" is the name of a particular raised platform in
the Mosque of the Holy Prophet (Sallallaho alaihe wasal-
lam) in Medina. It used to be occupied by the poor Muslim
muhajirin (Plural of muhajir-emigrant from Mecca to
Medina) who are known as "Ashab-us-Suffah" (Men of
Suffah). The number of these men varied from time to time:
'Allamah Suyuti (Rahmatullah alaih) has listed one hun-
dred and one names and also written an independent book-
let about their names.

.= e

Virtues of the Holy Qur'an

Part I (Hadith 4]

But-han and Aqeeq were the two market-places for
camels near Medina. The camel, more particularly a she-
camel having a fat hump, was a favourite of the Arabs.

The expression "without sin" is significant. A thing
can be acquired without labour either by extortion, through
illegal inheritance (by forcefully taking over the property of
some relative) or by theft. Rasullullah (Sallallaho alaihe
wasallam) thus ruled out all such acquisitions. Acquiring a
thing without any sin is certainly preferred by all, but
much more valuable is the learning of a few ayaat.

It is a clear fact that let alone one or two camels, even
if one acquires the kingdom of all the seven continents one
will be forced to leave it, if not today surely tomorrow (at
the time of death), but the reward of one ayat will be ever-
lasting. We see even in this life that a man feels happier
when he is given only one rupee (without the condition of
returning it), rather than if he is given one thousand rupees
for keeping in his safe custody for a while only. In the
latter case, he is merely burdened with a trust without get-
ting any benefit out of it. In fact, this hadith implies an
admonition not to compare something temporary with
something eternal. Whether in action or at rest, a man
should consider if his efforts are being wasted on acquiring
the temporary gains of this world, or, are directed towards
achieving the everlasting ones. Woe be to the waste of
effort for which we earn eternal misery. The last phrase of
the hadith "superior to an equal number of camels" con-
tains three meanings. First, upto the number four, the
reward has been mentioned in detail. Beyond this, it is
briefly mentioned th^t the more ayaat a person acquires,
the greater will be their superiority over the number of
camels. In this case, the word "camels" at the end refers to
the species-either he-camels or she-camels-and the
number implied is more than four because, upto the
number four, the reward has been mentioned in detail. The
second meaning is that the numbers mentioned are the
same as referred to earlier, the significance being that incli-
nations are always different; some are fond of she-camels,
others prefer a he-camel. Therefore Rasulullah (Sallallaho
alaihe wasallam) has used this expression to signify that
every ayat is superior to a she-camel, and if one prefers a
he-camel, an ayat is also superior to a he-camel. The third
meaning is that the numbers mentioned are the same as re-
ferred to before and not more than four. According to the

second meaning, the explanation that an ayat is superior to
a she-camel or he-camel does not hold good, but it implies
a collection, i.e., one ayat is superior to a he-camel and a
she-camel considered together, and likewise every ayat is
superior to the combination of an equal number of he-
camels or she-camels. Thus a single ayat has been com-
pared to a pair or couple (of camels). My late father (May
Allah bless his grave with Divine light) has preferred the
latter interpretation because it points to a superior virtue.
This however, does not mean that the reward of an ayat can
be equalled to a camel or two camels. All this is for induce-
nient and illustration. It has been clearly written before that
an ayat whose reward is permanent and enduring is
superior and preferable even to a kingdom over the seven
continents, which is bound to disintegrate.

Mulla 'Ali Qari has written an account of a pious
Shaikh who went to Mecca for Hajj on the 9th day of Dhul
Hijjah the 12th month of the Islamic calendar. When he
landed at Jiddah, some of his friends in business requested
him to prolong his stay in Jiddah, so that they could earn
more profit for their merchandise by virtue of his blessed
presence. In fact they wanted thai some of the servants of
the Shaikh be benefited by the profits of their business. At
first the Shaikh expressed his inability to prolong his stay,
but when they insisted the Shaikh asked them as to the
maximum profit that they would earn for their goods. They
explained that the profit was rot the same in all cases; but
the maximum that they could expect was hundred per
cent. The Shaikh said. "You have taken all this trouble for
such a petty gain; for such an insignificant gain. I cannot
miss the salaat in the respected Haram (the most Sacred
Mosque), where the reward of salaat gets multiplied one
hundred thousand times." In fact, we Muslims should con-
sider how, for petty worldly gains, we somelimes sacrifice
great spiritual benefits.

HADITH-4

a) JUi aIIp jij *J Asisaj OljiJ' Iji li-^'j »jj?J' f'j^JJ *j^' ^

(vu ^\) ji— ji^ ^-^/"j ^y^y.? f^~^} dyi^' »'•;) *i?'^'

it B

X! a

.It

Virtues of the Holy Qur'an

Part 1 [Hadith 6)

Hadhrat 'Aa'ishah (Radhiyallaho anha) narrates that
Rasulullah (Sallallaho alaihe vvasallam) once said.
"One who is well versed in the Qur'an will be in the
company of those angels who are scribes, noble and
righteous; and one who falters in reading the Qur'an,
and has to exert hard for learning, gets double the
reward."

"One who is well versed in the Qur'an' means one
who is proficient in memorizing as well as in reciting it. It
is highly praiseworthy if one masters its meaning and sig-
nificance as well. "To be with the angels" means that, like
the angels who transferred the Qur'an from the. Lowhul
Mahfooz' (Protected Tablet in the Heavens), he also con-
veys it to others through its recitation and, therefore, both
have the same occupation; or that he will join the company
of such angels on the Day of Judgement. One who falters
will get double reward-one for his reading and the other
for his effort in reading the Qur'an, in spite of faltering
again and again. It does not mean that his reward will
exi;eed that of a well-versed person. The reward that is
mentioned for a well-ver.sed person is far greater, so much
so that he will be in the company of special angels. The ex-
planation is that the labour involved in faltering and the
difficulties in the reading of the Qur'an carry an indepen-
dent reward. As such, reading of the Qur'an should not be
given up, even though faltering may be an excuse.

MuUa 'Ali Qari has reproduced from the riwayat of Ta-
brani and Baihaqi that one who cannot memorize the
Qur'an well and yet persists in learning it by heart gets
double reward. Similarly, one who cherishes a longing for
memorizing it and does not possess the ability to do so, but
do»^s not give up his efforts, will be reckoned by Almighty
Allah aiiiong the huffaaz (Plural of hafiz-one who has
learnt the whole Qur'an by heart) on the Day of Resurrec-
tion.

HADITH-5

pit ^ ^\ Ju^^ ^ ill jpj Jli J\i 14IP i> ^j >p ^' ^ («)
\G ill itel j^jj 0\ iuij jii iui *. f ;ii i^i Ji>ii in iei J4-J

,..,) j,\^\ cuij jit *ui il^ ifiw _4«

«.'*• ^-*-*.i^'» »^.'^^'»-''

Hadhrat Ibn Umar (Radhiyallaho anho) narrates that
Rasulullah (Sallallaho alaihe wasallam) said, "Hasad
(jealousy) is not permitted except in respect of two
persons-one whom Allah blesses with recitation of
Qur'an and he remains engaged in it day and night,
and the other who is given a lot of wealth by Allah and
he spends it day and night."

On the authority of many ayaat of the Qur'an and nu-
merous ahadith, hasad is an evil and is absolutely forbid-
den. This hadith, however; appears to permit hasad in
respect of two persons. Because there are many well-known
traditions dealing with hasad, the Ulama (Plural of aalim-
religious scholar) have interpreted this hadith in two ways.
Firstly, hasad as denoted by the Arabic word 'ghibtah', is
taken here in the sense of emulation. There is a difference
between jealousy and emulation. Hasad is a ^esire that one
possessing a blessing should be deprived of it; whether the
person who feels jealous acquires it or not, while emu-
lation signifies a desire to possess a thing, whether the
actual owner is deprived of it or not. Since hasad is haram
(religiously unlawful) under Ijma (consensus of opinioii),
the Ulama have translated, by way of metaphor, this word
hasad as ghibtah, meaning emulation. Ghibtah is permiss-
ible in worldly affairs and commendable in religious mat-
ters.

The second interpretation is that the term hasad has
been used in a hypothetical sense, i.e., if hasad were per-
missible it would have been so with regard to the two per-
sons mentioned above.

HADITH- 6

\jii ii' j^P'i > ^ i" Jpj Jtt ja ii* ii ^j ^}i :^i > (1)
\;^i ^ili ^];ii J^j 44, \^'j 4i \4^j a4-j5^i Jsi ui>ji
jT^ii iji*!/ ^ioli jt\^\ Jiij jU i^j ^j 2^*^ 5^1 ji. jT;iii

SO*

Virtues of the Holy Qur'an

Part I (Hadith 7)

Hadhrat Abu Muse (Radhiyallaho anho) narrated that
Rasulullah (Sallallaho alaihe wasallam) said:

"The example of a mo'min (believer) who reads the
Qur'an is like that of citron which has a pleasant smell
and a sweet taste. The example of a mo'min who does
not read the Qur'an is like that of a date, which has no
smell, though its taste is sweet. The munafiq (hyp-
ocrite) who does not read the Qur'an is like a wild
gourd, which has a bitter taste and no smell, and the
munafiq who reads the Qur'an is like a raihan (sweet-
smelling flower), which is fragrant but has a bitter
taste."

In this hadith an abstract quality of reading the Glor-
ious Qur'an, has been compared to concrete objects in
order to illustrate the difference between reading and not
reading the Holy Qur'an. Otherwise it is obvious that ma-
terial objects of this world like citrons and dates cannot
match the sweetness and perfume of the Qur'an. There are,
however, special points in this similitude, which pertain to
the deep knowledge of the Prophets and testify to the vast
understanding of Rasulullah (Sallallaho alaihe wasallam).
Consider, for example, the citron, which gives flavour to
the mouth, cleans the stomach and stimulates digestion.
These are the qualities specially associated with the
reading of the Qur'an since, fragrance in the mouth, inter-
nal purity and spiritual strength result from reading the
Qur'an. It is also said that if there is citron in the house, no
jinn can enter it. If it is true, then such is the speciality of
the Qur'an. Some physicians say that citron strengthens the
memory and it is reported in 'Ihya' by Hadhrat Ali (Rad-
hiyallaho anho) that three things, i.e., cleaning the teeth
with miswak, fasting and reading the Holy Qur'an
strengthen the memory.

\n the book of Abu Dawood, it is mentioned at the con-
clusion of the hadith given above that a good companion is
like a person having musk. Even if you do not get musk,
you will at least enjoy its fragrance. An evil companion is
like a person with a furnace, near whom, even if you do not
get blackened, vou certainly cannot avoid the smoke. It is,
therefore, important that one should be very careful in
choosing his companions, with whom he has to mix gener-
ally.

HADITH-7

£»ji i" k # 'ill jj:-j Jii ja i# :& ^j ^\L>ji ^ ^ j^ (V)

(rJ— 'bj) ji/' *< ^i Ui_^i oUS^i (i^^ % I

Hadhrat 'Umar (Radhiyaliaho anho) narrates that Ra-
sullullah (Sallallaho alaihe wasallam) said: "Allah
exalts many people by means of this Book (the Holy
Qu'ran), and He also degrades and disgraces many
others by means of the same."

People who believe in the Holy Book and act upon it
are given by Allah position of honour and respect, both in
this life as well as in the Hereafter, while those who do not
act upon it are disgraced by Allah. This principle is also
borne out by the various ayaat of the Holy Qur'an. At one
place it reads:

"He misleads many by this Book and guides many
thereby. '

At another place we come across:

t^u^ ^[ ^;^\ si^Tj -^^ i^jj ;uj, jiu oT>ii >, j>'j

"And We send down in the Qur'an that which is a
healing and mercy for believers, though it increases for
the evil-doers naught save ruin."

The Prophet (Sallallaho alaihe wasallam) is also re-
ported to have said: "Many hypocrites of this Ummat will
be the qurraa, i.e., those who recite the Qur'an correctly."
In 'Ihya-ul-Ulum' it is reported itom. some Mashaa'ikh, "As
soon as a man starts reading a surah (chapter of the Holy
Qur'an), the Angels start invoking mercy for him and they
continue to do so till he stops reading; on the contrary an-
other person starts reading a surah and the Angels start
cursing him and they continue to do so till he completes
the reading."

Some scholars have stated that sometimes a man reads
the Holy Qur'an and invokes curses on himself without
even knowing it. Por instance, he reads in the Holy Qur'an:

5" as

Virtues of the Hcly Qur'an

Parti (Hadith 8 J

^^^1 ji*. -ail ;^' Vi

"Beware, the curse of Allah is on the wrong-doers"
and he exposes himself to this warning because of his wrong-
doings.

In the like manner, he reads in the Qur'an:

> » ^ \ * -

"The curse of Allah is upon the liars".

In fact he exposes himself to the warning by reason of
his being himself a liar.

'Aamir ibn Waathilah (Radhiyallaho anho) sayS that
Hadhrat 'Umar (Radhivallaho anho) had appointed Naafl'
ibn Abdul Harith as the Governor of Mecca. Once he asked
the latter as to whom he had appointed as the administra-
tor of forests. "Ibn Abzi" replied Naafi*. "Who is Ibn-e-
Abzi?" said Hadhrat 'Umar (Radhiyallaho anho). "He is
one of our slaves" was the reply. "Why have you appointed
a slave the ameer (leader)?" objected Hadhrat 'Umar (Rad-
hiyallaho anho). "Because he recites the Book of Allah "
said Naafi'. At this, Hadhrat 'Umar (Radhiyallaho anho)
narrated the hadith that it had been said by Rasullullah
(Sallallaho alaihe wasallam) that, because of this Book,
Allah elevates many people and degrades many.

HADITH-8

^jjtj z\i% >:j *;^ iJ iuii '^ itjiii v^'^ y» ^'A^ <^

Hadhrat 'Abdur Rahman ibn 'Auf (Radhiyallaho anho)
narrates that Rasulullah (Sallallaho alaihe wasallam)
said, "On the Day of judgement, three things will be
under the shade of the Arsh (Allah's Throne). One. the
Holy Qur'an which will argue with men- the Qur'an
has both an exterior and an interior. The second will

be amaanat (trust). The third will be kinship, which
shall proclaim, 'O. Allah! have mercy on the person
who upheld me, and deprive him of Vour mercy who-
soever severed me." "

"Three things will be under the shade of the 'Arsh"
signifies their utmost nearness in the sublime presence of
Allah. "The Quran will argue" means that it will plead the
cause of those people who read it, respect it and act upon
its commandments. It will intercede on their behalf and
solicit the upgrading of their rank. Mulla 'Ali Qari has nar-
rated on the authority of 'Tirmizi' (a book of Hadith) that,
ih the presence of Almighty Allah, the Holy Qur'an will
beg Allah to grant an apparel to its reader. Almighty Allah
will give him a crown of honour. The Qur'an will again beg
lor additional favours for him. Thereupon Almighty Allali
will award the reader a complete robe of honour. I'lie
Qur'an will again beseech Allah to be pleased with him,
and Almighty Allah will express His pleasure to him.

We find in this life that the pleasure of the beloved is
considered to be the most coveted gift. Similarly in the life
Hereafter, no bounty shall stand comparison with the
pleasure of our Beloved Almighty Allah. And in case of
those who ignore their duty towards the Qur'an, it will
challenge them saying. "Did you care for me? Did vou fulfil
your obligations towards me?"

It has been reported on the authority of Imam Abu
Hanifa (Rahniatullah alaih) in 'Ihya' that it is the due right
of the Qur'an that it should be read completely twice a
year. Those of us who never care to read the Qur'an should
first consider how they will defend themselves against
such a strong plaintiff. Death is inevitable and then; can be
no escape from it.

The meaning of the expression "exterior and interior of
the Qur'an" is evident. The Qur'an has an apparent mean-
ing which can be understood by all, but the deeper spiri-
tual significance is not understood by everybody. It is in
this connection that Rasulullah (Sallallaho alaihe wasal-
lam) has said: "Whosoever expresses his personal opinion
in respect of anything in the (Qur'an commits a mistake,
even if he be right in his opinion,"

Some scholars hold that the word 'exterior', refers to
its words, which can be recited properly by everybody and
the word 'interior', i.e., spirit, refers to its meanings, aiid its
underlying ideas, the understanding of which varies with
the ability of the readers.

a< e

SO'
.fa o

Virtues of the Holy Qur'an

Part I {Hadith 8)

Hadhrat Ibn Mas'ood (Radhiyallaho anho) said, "If you
seek knowledge, you should meditate on the meanings of
the Qur'an, because it embodies the history of former as
well as of latter times." It is, however, essential to observe
the pre-requisites for interpreting the Quran. An unbecom-
ing present-day fashion is that even those who possess
little or no knowledge of Arabic vocabulary offer their per-
sonal opinion on the basis of vernacular translations of the
Qur'an. Specialists have laid down that any one attempting
a commentary of the Holy Qur'an should be well versed in
fifteen subjects. These, as briefly given below, will show-
that it is not possible for everybody to understand the
underlying significance and real meanings of the Holy
Qur'an.

(1) Lughat, i.e., philology of language, which helps in
understanding the appropriate meanings of words.
Mujahid (Rahmatullah alaih) says, "oiie who be-
lieves in Allah and the Day of Judgement should
not open his lips in respect of the Qur'an, unless
he is thoroughly conversant with the philology of
the Arabic language. Quite often an Arabic word
has several meanings. A person may be knowing
only one or two of them, though in a given context
the c|ictual meaning may be quite different."

(2) Nahw, i.e., syntax, a branch of grammar, which
helps in understanding the relation of a sentence
with another and also of I'raab (vowel sounds) of
the letters of a word. A change in I'raab often
means a change in the meaning.

(3) Sarf, i.e., etymology, a branch of grammar, v.'hich
helps in knowing the root words and conjugations.
The meaning of a word changes with the change in
the root and with a change in its conjugation.

Ibn Faris (Rahmatullah alaih) says, "One who loses the
knowledge of etymology loses a great deal." 'Allamah
Zamakhshari (Rahmatullah alaih) rnentions that, when a
certain person set to translate the ayat-

On the day that We shall call each and every people
after their leader,

he ignorantly rendered it thus: "On the day that We shall
call each people after their mothers." He supposed that the
singular Arabic word 'imam' (leader) was the plural of the
Arabic word 'umm' (mother). If he had been conversant
with etymology, he would have known that the plural of
'umm' is not 'imam'.

(4) Ishtiqaaq, i.e., derivatives. It is necessary to have
the knowledge of derivatives and their root words,
because if a word has been derived from two dif-
ferent root words, it will have two different mean-
ings, e.g.. the word 'maseeh' is derivable from
'masah' which means to touch or to move wet
hands over, and also from 'masaahah' which
means measurement.

(5) /]muy Ma'aani, i.e., knowledge of semantics, be-
cause phrase constructions are understood from
their meanings.

(6) IJmul Bayaan, i.e., knowledge of figures of speech,
like similes and metaphors, due to which express-
ions or shades of meaning or similes and meta-
phors become known.

(7) limui Badee', i.e., knowledge of rhetoric, the
knowledge which reveals the beauty of language
and its implications.

The last three are the branches of Ilmul Balaaghah
(knowledge of oratory), and are considered very important
subjects, which a commentator should master, because the
Glorious Qur'an is a perfect miracle and its amazing con-
structions can only be understood after mastering these
subjects.

(8) IlmuI Qiraa'ah, i.e., knowledge of the art of pro-
nunciation, because different methods of recita-
tion sometimes convey different meanings, and
sometimes one meaning is to be preferred over the
other.

(9) JJmuJ Aqaa'id, i.e., knowledge of the fundamentals
of faith. This is necessary to explain certain ana-
logies. The literal meaning of certain ayaat refer-
ring to Almighty Allah is not the correct one. For
example, the analogy in the ayat -

a> C

30 Virtues of the Holy Qur'an

{The hand of Allah is over their hands)

will have to be explained because Allah has no physical
hands.

(10) L/sooJuJ Fiqh i.e.. Principles of Islamic Jurispru-
dence. These are necessary for reasoning out and
finding arguments in the basic support of state-
ments.

(ll)Asbaabun NuzooJ, i.e., the particular circum-
stances which caused revelation. The meaning of
an ayat will be better understood if we know how
and when it had been revealed. Sometimes the
true meaning of an ayat is understood only if we
know the circumstances in which the ayat had
been revealed.

(12) An Naasikh wal Mansookh, i.e.. knowledge of
commandments that have subsequently been abro-
gated or changed, so that abrogated command-
ments may be distinguished from the standing
ones.

(13)Ilmul Fiqh, i.e., knowledge of Islamic jurispru-
dence, because it is only through this knowledge
that we arrive at a complete understanding of gen-
eral principles.

(14) Knowledge of such ahadith that happen to be com-
mentary on cer^tain brief verses of the Qur'an.

(15) The last but most important is the Wahbi ilm, or
the gifted understanding, bestowed by Almighty
Allah upon His selected ones, as is referred in the
hadith-

Whosoever acts upon what he knows. Almighty Allah
bestows upon him the knowledge of things not known
to him.

It is this special understanding that was implied in the
reply of Hadhrat 'AH (Karramallaahu wajhahu) (may Allah

Part I (Hadith 8)

be kind to him) when he was asked by the people if he had
received from Rasulullah (Sallallaho alaihe wasallam) any
special knowledge or instructions which were not received
by others. Hadhrat Ali (Radhiyallaho anho) said, "I swear
by Him Who made the Paradise and created life that 1 pos-
sess nothing special, except the clear understanding which
Almighty Allah bestows upon a person in respect of the
Qur'an."

Ibn Abid Dunyaa (Rahmatullah alaih) says that the
knowledge of the Holy Qur'an and that which can he de-
rived out of it are as vast as a boundless ocean.

The branches of knowledge described above are like
tools, i.e. essential pre-requisite for a commentator. A com-
mentary written by a person who is not thoroughly ac-
quainted with these branches of knowledge will be based
on his personal opinion, which is prohibited. The Sahabah
(Companions of the Holy Prophet (Sallallaho alaihe wasal-
lam) already had Arabic language as their mother-tongue,
and they reached the depth of the rest of the knowledge by
means of their illuminating contact that they had with Ra-
sulullah (Sallallaho alaihe wasallam).

AUamah Suyuti says that those who think that it is
beyond the capacity of a man to acquire Wahbi ilm, or
gifted understanding, are not right. To gel this knowledge
from Allah, one shoidd adopt the means to this end, e.g.,
acting upon the knowledge that one has acquired, and dis-
inclination towards the world.

It is stated in Keemiyaa-e-Sa'aadat' that three persons
are not blessed with complete understanding of the Qur'an.
First, one who is not well versed in Arabic, secondly, one
who persists in committing a major sin or indulges in act of
religious innovation, because these actions blacken his
heart, which in turn prevents him from understanding the
Qur'an. Thirdly, one who is a rationalist, even in the matter
of faith, and feels embarassed when he reads an ayat of the
Qur'an which he is not able to fully rationalize.

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May Allah protect us from all such sins and evils.

Virtues of the Holy Qur'an

HADITH 9

ys^UflJ JUJ ^ 4iil JJ1.J JlS JlS ilp 4Si ^^j j^ ^ ill 4lft J^ (^)

Ail ^i JLP diJp oii gill jji ji>^ cJr ur jljj jjjij i^ii jT_;iii

Hadhrat 'Abdullah ibn Amr (Radhiyallaho aiiho) re-
ports that Rasuluilah (Sallallaho alihe wasallam) said:
"On the Day of Judgement, it will be said to the Man
devoted to the Qur'an, 'Go on reciting the Qur'an and
continue ascending the storeys of Jannat (Paradise) and
recite in the slow manner you had been reading in
worldly life; your final abode will be where you reach
at the time of the lastayat of your recitation."

"The man of Qur'an" apparently means a hafiz. Mulla
'Ali Qari has explained it fully that this honour is reserved
fora'hafiz, and that this hadith does not apply to one who
reads by looking into the Holy Book. First, because the
words "Man of Qur'an" point towards a hafiz and secondly
there is a tradition in Musnad Ahmad-

AjtA \ifit \jii ^j>-

Till he reads of whatever Qur'an is with him.

This word more clearly refers to a hafiz, although a
reader who remains very often engaged in reciting the
Qur'an may also be implied.

It is written in 'Mirqaat' that this hadith does not apply
to a reader who is accursed by the Qur'an. This is with re-
ference to the hadith that there are many readers of the
Qur'an who read the Qur'an but the Qur'an invokes curses
upon them. Therefore, the reading of Qur'an by a person
who does not adhere to the correct tenets does not consti-
tute an argument that he is acceptable to Allah. Many Aha-
dith of this type relate to the Khawarij (a sect who were
opposed to Hadhrat 'Ali (Radhiyallaho anho).

In this conunentary, Shah Abdul Aziz (Rahmatullah
alaih) has written that 'tarteel' literally means reading with
good and clear pronunciation, while according to Islamic
principles it means reading in accordance with certain
rules as follows:

Part I (Hadith 9]

(1) The letters of the alphabets should be correctly ut-
tered to ensure their correct pronunciation so that
' (^) ' is not read as ' (*5) ' and ' (tis) ' and so on.

(2) Stopping correctly at the pauses, so that the join-
ing or finishing of the verses may not take place at
inappropriate places.

(3) The correct pronunciation of the vowel sounds.

(4) Raising the voice slightly so that the words of
Qur'an uttered by the mouth may reach the ears
and thus influence the heart.

(5) Setting the sound in a way that it may become full
of pathos and may affect the heart quickly, be-
cause a pathetic voice influences the heart at once,
moves and strengthens the soul more affectively.

The physicians are of the opinion that if a medicine is re-
quired to affect the heart quickly, it should be given a
sweet smell by means of a perfume, for the heart is sensi-
tive to sweet smell and if the medicine is required to affect
the liver, it should be sweetened with sugar because the
liver likes sweet things. Therefore, if a perfume is used at
the time of recitation, it will have a better influence on the
heart.

(6) Tashdeed ( C'^) ) (doubling of letters) and madd { ('^) )
(prolongation of letters) should be fully pro-
nounced because this reveals the grandeur of the
Qur'an and adds to its effectiveness.

(7) As stated earlier, the reader's heart should respond
to the ayat indicating mercy of Allah or chastise-
ment by Him.

The above-mentioned seven rules constitute the cor-
rect way of reciting the Qur'an, which is called tarteel, and
the sole object of all this is to reach the correct understand-
ing and grasp of the deeper meaning of the Holy Qur'an.

Hadhrat Umm-e-Salamah (Radhiyallaho anha) was
once asked by someone as to how Rasuluilah (Sallallaho
alaihe wasallam) used to recite Qur'an. She said, "In a way
that all vowel sounds were clear and the pronunciation of
each letter was distinct." It is desirable to recite the Qur'an
with propriety even if one may not understand the mean-
ing. Ibn Abbas (Radhiyallaho anho) said that he preferred

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Virtues of the Holy Qur'an

to recite with propriety, short surahs like Al-Qaari'ah ( (UjUii) )
or Izaa zulzilah ((cJjijiii)] rather than to recite (otherwise
long) surahs like Aal-e-Imran {(jij^ ji)) without it.

The commentators and learned scholars explain the
above-mentioned hadith to mean that, for each ayat recited,
the reciter will be elevated to a higher level in Paradise.
From other ahadith, it appears that there are as many levels
in Paradise as the number of ayaat in the Holy Qur'an.
Therefore, the status of a person will be raised by as many
levels in Paradise as the number of ayaat in which he is
well versed. As such, the one best versed in the whole
Qur'an will reach the highest level in Paradise.

According to Mulla 'AH Qari, it is mentioned in a
hadith that there is no level in Jannat higher than that
given to the reader of the Qur'an. So the readers will
ascend in proportion to the number of ayaat recited by
them in the world. 'Allamah Daani (Rahmatullah alaih)
says that authorities agree that there are six thousand ayaat
in the Qur'an. But there is some difference of opinion about
the numbers over and above six thousand. These are vari-
ously reported' to be 204, 14, 19, 25, 36.

It is written in 'Sharhul-Ihya' that each ayat corre-
sponds to a higher level in Paradise. So a reader will be
asked to ascend according to his recitation. One who reads
the whole of the Qur'an will attain the highest level in Par-
adise. And one who knows only a part of the Qur'an will
rise up to the proportionate level. In brief, the stage or level
reached will be fixed by the number of ayaat recited.

According to my understanding, the above hadith has
a different meaning-

ii» iljlyj -ilj jial^t j*j J^ '^ ^^ ^\j <5l' jir^ ^^j^ Ci\S' jlj

(If my interpretation is corect, it is from Allah and, if it
is wrong, it is from me and from Satan, and Allah and
His Prophet are free from it.)

I think that the elevation implied in this hadith is not
that which can be determined by the number of ayat to be
recited, i.e., when one ayat be recited, the status will be
raised by one step, whether it be read with propriety or

Part I [Hadith 10)

without. But this hadith points to another kind of elevation
which is a type of an inner experience and is related to the
recitation being with propriety or without it. So a person
will be able to read in the same way as he reads in this
worldly life. Mullah 'Ali Qari (Rahmatullah alaih) has
quoted from one hadith that, if a person reads the Qur'an
very often in this life, he will remember it in the life Here-
after, otherwise he will forget it. May Allah help us there.
There are many among us who memorized the Qur'an in
their childhood through the religious zeal of their parents,
but through sheer carelessness and negligence on their own
part, have forgotten this capability in the later part of this
very life. It is mentioned in other ahadith that one who dies
while labouring and working hard to commit the Glorious
Qur'an to memory, will be reckoned amongst the huffaaz.
Allah's bounty has no limits. We should only seek it. As a
poet says:

O' Shaheedi! His bounties are common for all, You
could not be denied (these bounties), if you were all
worthy.

HADITH 10

y ls> IjS J^ ^ ^^ Jj-3 Jl5 J\5 itf- iii ^j ijiLU jJl ^ ( ^♦ )

;) ^> r^.3 *-*> f*^i

(v.st

.iaJi. ijL-i

JU. ^■X.^M jljj

Hadhrat Ibn Mas'ood (Radhiyallaho anho) narrates that
RasuUullah (Sallallaho alaihe wasallam) said, "Whoso-
ever reads one letter of the Book of Allah is credited
with one blessing and one blessing is equal to^ tenfold
the like thereof in its reward. I do not say that ^I' (Alif

Laam Meem) is one letter, but ' (b ' (alif) is one letter, '
' (laam) is one letter, and ' (f) ' (meem) is one letter."

(J)

The hadith affirms that whereas, ordinarily for the pur-
pose of reward an act as a whole is taken into account but
in the case of Qur'an it is not so, parts also count. Thus, in

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Virtues of the Holy Qur'an

reading each letter is counted as one good deed. And the
reward of each good deed will be increased ten times, as
promised by Almighty Allah.

"One who brings a good deed, for him will be tenfold
the like thereof."

Ten times, however, is the minimum increase.

Allah multiplies the reward for whomsoever He de-
sires.

That each letter of the Holy Qur'an, when read,
amounts to a good deed, has been illustrated by Rasulullah
ISallallaho alaihe wasallam) by saying that 'p\' (Alif Laam
Meem) is not one letter, but '(')' (alif), '(J)" (laam) and 'W
(nieem) are three separate letters, so it will comprise thirty
blessings. There is a difference of opinion among scholars
whether V' (^li^ laam, meem) is the beginning of Surah
Baqarah or of Surah f'eel. If it is the beginning of Surah Ba-
qarah, and only three letters are counted, as they are writ-
ten, then the blessings will be thirty. And if it is the
beginning of Surah P'eel, then '(')' (alif), '(-)' (laam) and 'lO'
(meem), which is the beginning of Surah Baqarah will be
nine letters. Therefore, its reward will be ninety blessings.

Baihaqi (RahmatuUah alaih) has reported another
hadith similar to this portion of the above-mentioned
hadith, viz., "I do not say that '(in,,--.)' (Bismillah) is one
letter, but uphold that '(^)' (ba) 'C--)' (sin) and '(f)' (meem),
etc, are separate letters."

HADITH- 11

Ji j_j~i-iJl i^ jA J^\ t^'yp ii-a)1 ^Jj l^lj atJJIj \jJ^\ 43 Uj J*PJ

(fj-l

Hadhrat Mu'aaz )uhani (Radhiyallaho anho) reports
that Rasulullah (Sailallaho alaihe wasallam) said.

Part I (Hadith 11 j

"Whoever reads the Qur'an and acts upon what is con-
tained in it, his parents will be made to wear a crown
on the Day of Judgement, the brilliance of which will
excel that of the sun, if the same were within your
wordly houses. So, what do you think about the person
who himself acts upon it?"

Thus, it is through the virtues of his reading the Qur'an
and acting upon it that the parents of the leader will be
honoured with a crown, the brilliance of which will far
excel the light of the sun even if the sun were within one's
own house. The sun is at a great distance from us and even
then its light is so bright. If the sun comes down into one's
house, its light and brilliance will surely increase mani-
fold. The light of the crown to be worn by the parents of
the reader will be still more brilliant. When this is in §tore
for the parents, what will be the reward of the reader him-
self? Surely if the beneficiaries get so much, the reward of
the person who is the real cause should be much more. The
parents get this reward solely because they were the cause
of the reader coming into being, or were responsible for his
education.

In addition to the fact that the light of the sun will he
far greater if it were in one's own house, this simile implies
yet another delicate point. Attachment and liking for a
thing increase when it always remains with a person.
Therefore, the feeling of strangeness for the sun due to dis-
tance will give place to attachment, because of its close
nearness all the time. Thus, in addition to describing the
brilliance of the crown, the hadith implies this attachment
with the crown and also the great satisfaction that it be-
longs to oneself. Everybody gets benefited by the sun, but if
it were to be given entirely to a person, how very proud he
would feel.

Haakim (RahmatuUah alaih) has reported from Burai-
dah, (Radhiyallaho anho) saying of Rasulullah (Sailallaho
alaihe wasallam); "One who recites the Qur'an and acts
upon it will be made to wear a crown woven with noor,
and his parents will be made to wear garments, which will
be more valuable than the entire world. They will say,
'Almighty Allah! what is it that we are being given these
garments for?' 'In lieu of the reading of Qur'an by your
child', will be the reply."

It is given in Jam'ul Fawaa'id by Tabrani (RahmatuUah

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Virtues of the Holy Qur'an

Part / (Hadith 12)

alaih) that Hadhrat Anas (Radhiyallaho anho) had reported
the saying of Rasulullah (Sallallaho alaihe wasallam),
"Whoever teaches the reading of Qur'an to his son (without
memorizing it), all his sins, whether previous or subse-
quent, will be forgiven; and whoever makes his child mem-
orize the Qur'an will be raised on the Day of Judgement in
the semblance of a full moon; and his son will be asked to
start reciting, and for every ayat read by the child, the
status of the parent will be raised to the next higher grade
of jannat, till the recitation of the Holy Qur'an is com-
pleted."

Such are the blessings for teaching the Qur'an to your
children. This is not all. There is another point. God forbid,
if you deprive your child of the knowledge of (deen) (relig-
ion) for the sake of a few coppers, not only shall you be de-
prived of eternal reward but you shall be held answerable
before Allah. Is it not a fact that you are depriving your
dear child of reading the Qur'an for fear that mullahs and
huffaaz, after memorizing the Qur'an become dependent on
others for their living? Please remember that not only do
you expose your children to eternal misery, but carry on
your shoulders a very heavy accountability. The hadith
that-

Each one of you is a guardian, and will be questioned
about those under his control

means that everyone shall be questioned about his subordi-
nates and dependents'as to what extent he taught (deen) to
them. Surely one should guard himself and his dependents
against these shortcomings. But (as the proverb goes)
"should one discard clothes for fear of lice?" Nay. one
should surely try to keep his clothes clean. If you impart
religious education to your child, you will be free from
your responsibilities. As long as the child lives, and what-
ever good deed he does and salaat he performs and forgive-
ness that he seeks from Allah for you, will elevate your
position in Paradise. If for the sake of this life and for the
lust of a few coppers, you keep him ignorant of (deen), not
only will you have to suffer for this misdeed but whatever
evil and misdeeds he does, your account will not be free
from their burden. For God's sake, have pity on yourselves.
This life is only a passing phase and death will put an end

to all its hardships, however great, but the sufferings for
which there is no end, will be everlasting.

HADITH NO- 12

'Uqbah ibn 'Aamir (Radhiyallaho anho) narrated that
Rasulullah (Sallallaho alaihe wasallam) said, "If the
Qur'an is placed in a skin and then put in the fire, it
will not get burnt."

The scholars of hadith have interpreted this hadith in
two ways. Some of them take the words 'skin' and 'fire' in
the literal sense. In this case the hadith refers to a miracle
which was particular in the lifetime of Rasulullah (Sallal-
laho alaihe wasallam) in the same way as the miracles of
other prophets were specific to their lifetime. In the second
case, the word 'skin' is interpreted to mean the human skin
and the word 'fire' means the fire of Hell. Thus the applica-
tion of the hadith is general and not confined to any par-
ticular period. It means that if any hafiz of Qur'an were cast
in due to any crime on his part, the fire of Hell will not
affect him. In another hadith it is said that the fire will not
even touch him. The second interpretation of the above-
mentioned hadith is also supported by another hadith re-
ported by Abu Umaamah (Radhiyallaho anho) and also
given in the book Sharhus Sunnah, by Mulla Ali Qari,
which says, "Learn the Qur'an by heart, because Almighty
Allah does not punish the heart which contains the
Qur'an ." In its meanings this hadith is clear and confirmed
by the Qur'an. Those who regard memorizing the Qur'an as
useless should, for God's sake, ponder over these merits.
The last-mentioned one alone should prompt everybody to
dedicate his life to learning the Qur'an by heart, because
there is no one who has not committed sins and does not
deserve the fire of Hell.

In Sharhul Ihya there is a list of those people who will
rest in the shade of Allah's mercy (protection) on the hor-
rible Day of Judgement. It is mentioned therein that,
according to a hadith reported from Hadhrat Ali (Radhiyal-
laho anho) by Dailami that the custodians of Qur'an, in
other words those who learn the Qur'an by heart, will be in

Virtues of the Holy Qur'an

Part I (Hadith 14)

the shade of Allah, in the company of the Prophets and
other virtuous people.

HADITH- 13

aj^]i j\fi\ iji J^ ^ ii\ ^pj Jli Jii irf- '-i ^j il*- > OT)
«^ J*' j^ ?r^ J*» iiiaj 1^1 '-an iJb!-ii iil>- ^>j iJ^ J^U

^j'^b

I- j,\ i\}j} J_i-J.l j >Juwu ^jii\j. y> ^ ^y^i

Hadhrat Ali (Radhiyallaho anho) says that Rasulullah
(Sallallaho alaihe wasallam) said, "Whoever reads
Qur'an and learns it by heart, and regards what it
makes lawful as lawful and its unlawful as forbidden,
will be admitted into Jannat by the Almighty Allah
who will also accept his intercession in respect of ten
such persons of his family who shall have been
doomed to Hell."

By the grace of Allah, entry into Jannat is ensured for
every believer though it may come after his being punished
for his misdeeds. The hafiz will, however, be favoured with
this entry right from the beginning. The ten persons in
whose favour his intercession will be accepted will be
those sinful and disobedient Muslims who are guilty of
major sins. There can be no intercession, however, for the
unbelievers. Almighty Allah has said:

Whosoever ascribes partners unto Allah, for him Allah
has forbidden Jannat, and their place is Hell - and for
evil-doers there will be none amongst the helpers.

It is also said in the Qur'an:

The Prophet and the believers are not allowed to pray
for the forgiveness of 'mushrikin' (Plural of mushrik,
one who ascribes partners unto Allah) the polytheists
even if they are their relatives.

The Qur'anic ayat clearly say that polytheists will
never be forgiven. The intercession of huffaaz will, there-
fore, be for those Muslims whose entry into Hell has been
determined by their sins.

Those who are not huffaaz and cannot memorize the
Qur'an should at least make one of their relatives a hafiz,
so that by His grace they may be saved from their own evil-
doings.

Allah be thanked for this gracious favour on the person
whose father, uncles and grandfathers both maternal and
paternal, were all huffaaz. (This applies to the author May
Allah bless him with more favours).

HADITH- 14

oT>( ij^l^j ^ ill jj:^ Jli Jli i:^ i, ^j 5j;> j^i ^ (U)

^ P^ y'>r J^ *j. flij '^Ji ^ J^ oTjiii j£i oii aji^li

j'j\ ^Vf: ji;r 4i> ^ > j ai> iJij i,i > j oi^ jr i^^ ^>'

Hadhrat Abu Hurairah (Radhiyallaho anho) narrated
that Rasulullah (Sallallaho alaihe wasallam) said,
"Learn the Qur'an and recite it, because the example of
one who learns the Qur'an, reads it and recites it in Ta-
hajjud (salaat late after midnight) is like an open bag
full of musk, the fragrance whereof spreads over the
entire place, and a person who has learnt the Qur'an
but sleeps while the Qur'an is in his heart, is like a bag
full of musk but with its mouth closed."

It means that the example of one who learns the Quran and
cares for it and recites it in Tahajjud salaat is like that of a
musk-container which, if opened, fills the whole house
with its sweet smell. In the same way, the entire house is
lit up with divine light and blessings due to the recitation
by the hafiz. Even if the hafiz remains asleep or does not
recite through his negligence, the Qur'an in his heart is in
any case the musk. This negligence resulted in the loss that
others were deprived of the blessings of Qur'an, but his
heart does, in any case, contain the musk of Qur'an.

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Virtues of the Holy Qur'an

Part 1 (Hadith 17)

HADITH NO-15

«l^jj ^.^w. ^-k>- li» Jlij lS-JL'/J' ''jj) ^-'j'J' v4sJ^ 'r?'j*'' J* *(^ **i^

Hadhrat Abdullah ibn Abbas (Radhiyallaho anho) hds
narrated the saying of Rasulullah (Sallallaho alaihe wa-
sallam): "He in whose heart there is no part of the
Qur'an is like a deserted house."

The allusion to a deserted house has a subtle meaning,
which is expressed by the proverb that "an idle man's
brain is the devil's workshop (literally the demon gets hold
of an empty house). Similarly a heart, devoid of Qur'an,
gets more and more possessed by Satan. What an emphasis
is there in this hadith for memorizing the Holy Qur'an, that
the heart which has not secured it has been likened to a de-
serted house.

Hadhrat Abu Hurairah (Radhiyallaho anho) says: "In
the house where the Qur'an is read, the household mem-
bers increas^, virtues and blessings multiply, angels de-
scend upon them and Satan quits the house. Whereas the
house in which Qur'an is not recited, life therein becomes
straitened and devoid of blessings, angels leave the house
and Satan ravages it."

Hadhrat Ibn Mas'ood (Radhiyallaho anho) and some
others have reported Rasulullah (Sallallaho alaihe wasal-
1am) to have said th^t a deserted house is one in which the
Holy Qur'an is not recited.

HADITH- 16

5_;iU3i j ■S\']&\ Wji Jli ^ yi i>i l^ ^ '^'a i^^ jf^ 0^)

f j^i ^ Jj«ii ai-Jij Sii^i -yt j^' C«^'3 v«^'j 2^' >-

Hadhrat 'Aa'ishah (Radhiyallaho anha) says that Rasu-
lullah (Sallallaho alaihe wasallam) said, "Recitation of

the Qur'an in salaat is more rewarding than the recita-
tion outside salaat; recitation outside salaat is prefer-
able to tasbeeh and takbeer (repeating words of Praise
for Allah); tasbeeh is superior to sadaqah (alms); sada-
qah to sowm (fasting) and sowm is protection against
Fire."

The superiority of recitation of the Qur'an over zikr
(glorification and remembrance of Allah) is evident be-
cause Qur'an is the Word oi Allah. As mentioned earlier,
the superiority of the Word of Allah over the speech of
others is like His superiority over His creation. The superi-
ority of zikr over sadaqah has been stressed in other aha-
dith as well. But the superiority of sadaqah over sowm as
given in this hadith, seems contrary to that given in some
other ahadith where sowm is said to be better than sada-
qah.' This difference is due to the variations in the type of
people and their conditions of life.

According to this hadith sowm comes last in the order
of merit. When sowm is protection against the Fire of Hell,
we can imagine numerous blessing of the recitation of
Qur'an.

The author of 'Ihya' reports on the authority of Hadh-
rat' Ali (Radhiyallaho anho) that for every letter recited
there are hundred blessings for one who reads the Qur'an
while standing in salaat, fifty blessings for one who reads
while sitting in salaat, twenty-five blessings for one who
reads in the state of wudhu outside salaat, ten blessings for
one who reads without wudhu, and one blessing for him
who does not read himself but listens eagerly to the reader.

HADITH- 17

ii( ^jU-'t 4^'i ^ ill jpj jii ja ii^ ii ^j 5j;> ^) > ( W)

Hadhrat Abu Hurairah (Radhiyallaho anho) says: "Ra-
sulullah (Sallallaho alaihe wasallam) asked us, 'Does
any one of you like that when he returns homo, he
should find three she-camels, pregnant and fal.' We
said, 'We would love to do so.' Then Rasulullah (Sal-

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44 Virtues of the Holy Qur'an

lallaho alaihe wasallam) said, "Three ayaat which one
of you may recite in his salaat are better than three big
pregnant and fat she-camels."

A similar subject-matter has been described in hadith
3. In this hadith there is a reference to recitation of the
Qur'an inside salaat which is more virtuous than recitation
outside salaat. That is why a comparison has been made to
pregnant she-camels. Because, just as in one case, there is a
reference to two virtues, that is salaat and recitation, in the
other case there is a reference to two things that is a she-
camel and her pregnancy. It has been mentioned under
hadith 3 that ahadith of this kind are only for the purpose
of a simile, otherwise the everlasting reward of one ayat is
more valuable than thousands of mortal she-camels.

HADITH- 18

Jli J\i fJU- > i^ A ^j ^t p-j» ^ A\ SJ.^,h\^'J. (U)

Hazrat Uthman bin Abdullah bin Aus Thaqafi (Rad-
hiyallaho anhum) narrates from his grand-father that
Rasulullah (Sallallaho alaihe wasallam) said, "Reciting
the Qur'an from memory carries one thousand degrees
of spiritual reward, while reading the Qur'an from the
Book increases it,up to two thousand degrees."

Many virtues of being a hafiz have been mentioned
before. In this hadith, however, preference is shown to
reading from the Holy Book as compared to reciting it from
memory, because reading from the Book is not only condu-
cive to deeper understanding and meditation but also in-
cludes several other devotional acts, such as looking into
the Qur'an and touching it, etc. The difference in the ap-
parent meanings of the various ahadith has led to a differ-
ence of opinion among the scholars of hadith as to whether
reading from the Holy Book is better than reciting it from
memory. By reason of the above hadith, and because
reading from the Book safeguards against making mistakes
and includes the virtuous act of looking at the Holy Book,
some scholars give preference to reading by looking into

Part I fHadith 19)

the Book. By reason of other ahadith, and because reciting
from memory is conducive to greater devotion and is free
from riyaa' (dissimulation) and because this was the way of
recitation of Rasulullah (Sallallaho alaihe wasallam) him- ^ g.
self, some scholars consider that reciting from memory is "Si
preferable. Imam Nawawi (Rahmatullah alaih) has decided » s
that the preference between the two depends upon the in- g^
dividuals. Some people concentrate and meditate better ^s
while reading from the Book, while others do so, reciting "*"*
from memory. Therefore, reading from the Book is prefer-
able for some and reciting from memory for others. Hafiz
Ibn Hajar (Rahmatullah alaih) also has favoured this inter-
pretation in his book 'Fat-hul Baari.'

It is said that on account of excessive reading by Hadh-
rat Uthman (Radhiyallaho anho) two scripts of the Holy
Qur'an tore. Amr ibn Maimoon (Rahmatullah alaih) has
mentioned in 'Sharhul Ihya', that one who opens the Holy
Qur'an after Fajr (dawn) salaat and reads a hundred ayaat
gets a reward as large as the entire world. Reading the
Qur'an by looking into it is reported to be beneficial for
eyesight. Hadhrat Abu Ubaidah (Radhiyallaho anho) has
narrated a lengthy hadith in which each reporter says that
he had some trouble with his eyes and that his teacher
bade him to recite the Qur'an by looking into it. Hadhrat
Imaam Shaafi'ee, (Rahmatullah alaih) often used to open
the Qur'an after Ishaa (night) salaat and close it only a little
before Fajr salaat.'

HADITH- 19

(jU^i ^^ j j^\ >\,j) i)\'jii\ ips'j OpI /i iP"

Abdullah ibn Umar (Radhiyallaho anhuma) narrated:

"Rasulullah (Sallallaho alaihe wasallam) said, "The
hearts get rusted as does iron with water. When some-
one asked, "What could cleanse hearts again?' Rasulul-
lah (Sallallaho alaihe wasallam) said, "Frequent
remembrance of death and recitation of Qur'an."

Excess of sins and negligence in the remembrance of
Allah cause the hearts to rust, as water causes iron to rust.

Virtues of the Holy Qur'an

Part I {Hadith 20)

The reading of Qur'an and the remembrance of death
polish the rusted hearts. The heart is like a mirror. If it is
not cleaned, it will not properly reflect the recognition of
Allah. The more burnished and brighter it is, the better will
it show from the enlightenment. Therefore, the more we in-
dulge in sinful lust and devilish acts, the more are we de-
prived of the recognition of Almighty Allah. It is with a
view to polishing the mirror of the heart that mashaa'ikh
enjoin upon their disciples to devote themselves to self-dis-
cipline endeavours, spiritual occupation, incantation and
remembrance of Allah.

It is mentioned in some ahadith that when a man com-
mits a sin, a black dot stains his heart. If he repents in real
earnest, this dot is removed, but if he commits another sin,
another black dot appears. In this way, if he goes on com-
mitting sin after sin, his heart gets completely blackened.
At this stage the heart becomes quite disinclined to do
good,, and keeps on turning to evil.

May Allah save us from such a stage.

"Verily their evil deeds have covered their hearts with
rust" refers to this blackening of the heart.

According to another hadith, Rasulullah (Sallallaho
alaihe wasallam) said, "I leave two 'wu'aaz' (plural of
waa'iz-preacher)-one speaking and the other silent. That
which speaks is the Holy Qur'an and that which is silent is
the remembrance of death."

Certainly the words of Rasulullah (Sallallaho alaihe
wasallam) are worthy of loving acceptance. But only those
who take proper heed derive benefit from a sermon. On the
other hand, if we consider deen itself as being a useless oc-
cupation and an obstacle in the way of material progress,
we will neither feel the need of spiritual advice nor act
upon it.

Hadhrat Hasan Basri (RahmatuUah alaih) says, "People
of earlier times believed the Holy Qur'an to be the Com-
mandment of Allah, they contemplated over it throughout
the night and acted upon it during the day. Whereas today

you exercise particular care to pronounce its words and
vowels correctly, but do not take it as the Commandment of
Allah, and do not contemplate over it."

(U^i J .■.,jy ii\'jii\ l^^j Jjsil fr^i Jlj *J. JjftUi \ij^

Hadhrat Aa'ishah (Radhiyallaho anha) reports that Ra-
sulullah (Sallallaho alaihe wasallam) said, "Certainly
there is always a thing in which people take pride.
And that which is glory and pride for my Ummat is the
Holy Qur'an."

People indicate their nobility and dignity by virtue of
their lineage, their family and other similar things. The
Qur'an is the source of nobility and pride for the Ummat in
the sense that reading, memorizing and teaching it, as also
acting upon it; in short, everything related to it, confers an
honour upon them. Why should it not be so? After all, it is
the Word of the Beloved and the Commandment of the
Master. Its dignity excels all worldly honours, however
great. The achievements of this worldly life, however
splendid vanish sooner or later, while the splendour and
dignity of the Qur'an is eternal and unbounded.

Even the minor attributes of the Glorious Qur'an are
such as we should be proud of, let alone its excellence in
other respects, for example, its beautiful composition, won-
derful coherence, the right choice of words, the proper de-
velopment of arguments, the narration of past events and
prophecies about the future. Its assailing remarks concern-
ing other people are such as cannot be contradicted, e.g.,
the remark about the Jews, that they profess their love for
Allah, but they never long for death. The listener is im-
pressed by its recitation and the reader never gets tired of
reading it. It is usual that, however lovely a discourse may
be, it may even be a letter from a beloved who has made
one mad; we will become tired of reading it for the twen-
tieth time if not the tenth; or the fortieth time, if not the
twentieth. On the other hand, if we just memorize one sec-
tion of the Qur'an, one may read it two hundred times or
four hundred times or go on doing so for the whole life, but
one shall never lose interest. And if something prevents us
from enjoying it, that will be for a while only. In fact, the
more we read the Qur'an, the greater will be our enjoyment

.= o

Virtues of the Holy Qur'an

and satisfaction. Even if a few of the above excellent quali-
ties were to be found in any composition, we would be all
praise for it. So, if all these qualities were present in a com-
position to a perfect degree, surely it would have to be re-
garded with the greatest honour and pride.

Now, we should just reflect on our own condition.
How many of us feel really proud of having memorized the
whole Qur'an? Does a hafiz command real respect in our
eyes? Alas! our honour and pride lie in high university de-
grees, in big titles, in worldly pomp and show, and in the
wealth which we will have tp leave behind us on our
death. O, Allah! have mercy upon us.

HADITH-21

^jtf< dOp J\i ^yii\ JpjU cii Jli iL* ^ ^jj»j ]i Jj|( ^ (X > )

aJi* ijjijiii 5j^ dJQp jii ^jj'ij -an jji-ju cii aIt ^^i 'Jv^ i*is it

Hadhrat Abu Zar (Radhiyallaho anho) says that he re-
quested Rasulullah (Sallallaho alaihe wasallam) to give
him some lasting advice. Rasulullah (Sallallaho alaihe
wasallam) said, "Cultivate the fear and reverence of
Allah in your heart, because this is the root of all virtu-
ous deeds." I asked him to add something more and he
said, "Stick to the reading of the Qur'an, because it is a
noor in this life and a provision for the Hereafter."

The fear of Allah is the root of all good actions. A man
whose heart is filled with fear of Allah, does neither
commit any sin nor experience any difficulty.

Whoever fears Allah, Allah will make a way for him
out of every difficulty and provide from whence he has
no expectation.

Some of the foregoing traditions also disclose that the
Qur'an is illuminating. In Sharahul Ihya, Hadhrat Abu
Na'eem (Rahmatullah alaih) states that Hadhrat Baasit
(Radhiyallaho anho) has reported from Rasulullah (Sallal-
laho alaihe wasallam) that the houses in which the Holy

Part I (Hadith 21)

Qur'an is read shine unto the inhabitants of the Heaven as
do the stars shine unto the inhabitants of the Earth.

This hadith, which has been quoted from 'At-Targhib',
is only a part of a long hadith reported from Ibn Hibban by
MuUa AH Qari in detail and by Suyuti in brief. Although
the above-mentioned part of the hadith is sufficient for the
purpose of this book, yet the whole hadith includes many
essential and useful subjects and, therefore, its subject-
matter is given in the following paragraphs.

Hadhrat Abu Zar (Radhiyallaho anha) says that he in-
quired from Rasulullah (Sallallaho alaihe wasallam) about
the number of books revealed by Almighty Allah. Rasulul-
lah (Sallallaho alaihe wasallam) replied, "One hundred
booklets and four books. Fifty booklets were revealed to
Hadhrat Sheeth (Alaihis salaam) (peace be upon him),
thirty to Hadhrat Idrees (Alaihis salaam), ten to Hadhrat
Ibrahim (Alaihis salaam) and ten to Hadhrat Musa (Alaihis
salaam) before the Torah. In addition, four books, i.e., the
Torah, the Bible, the Psalms and the Holy Qur'an have
been revealed by Almighty Allah." Hadhrat Abu Zar (Rad-
hiyallaho anho) enquired about the contents of the booklets
revealed to Hadhrat Ibrahim (Alaihis salaam). Rasulullah
(Sallallaho alaihe wasallam) replied that they consisted of
proverbs, e.g., "O, you strong and proud king! I did not ap-
point you to hoard wealth, but to prevent the complaint of
the oppressed from reaching me by redressing it before-
hand, because I do not reject the complaint of the op-
pressed person, even though he may be a disbeliever."

The author states that whenever Rasulullah (Sallallaho
alaihe wasallam) deputed any of his Companions as an
ameer or governor, in addition to giving other advice, he
used to emphasize:

<l>\^ ii jijj igij '^ isU f ji^' 9J*'^ iP3

Beware of the invocation of the oppressed because be-
tween him and Allah there is no veil or intermediary.

As a Persian verse goes:

a> e

.It

50 Virtues of the Holy Qur'an

"Beware of the sigh of those oppressed, when they

pray,

Divine acceptance readily greets them.

These booklets also mentioned that it is incumbent on
a wise man, unless he is deprived of sanity, to divide his
time in three parts: one for worship of his Lord; one for
self-reckoning to consider what acts, good or bad, he did
and one for his lawful earning of livelihood. It is also in-
cumbent upon him to watch of his time and be thoughtful
about improving his conditions and to guard his tongue
against unnecessary and useless talk. Whoever keeps a
check on his own speech, his tongue will indulge less in
useless talk.

Also, a wise man should not travel except for three
purposes, viz., for making provision for the life Hereafter,
or in search of livelihood, or for such recreation as is per-
missible.

Hadhrat Abu Zar (Radhiyallaho anho) then enquired
about the contents of the booklets revealed to Hadhrat
Musa (Alaihis salaam). RasuluUah (Sallallaho alaihe wasal-
1am) said, "They contained monitions only, such as 'I am
astonished by one who finds pleasures in anything in spite
of his faith in the certainty of death.' (Naturally when a
person becomes sure of his sentence of hanging, and
mounting the gallows, he can never find pleasure in any-
thing). 'I am astonished by one who laughs in spite of his
faith in certainty of death'. 'I am astonished by one who ob-
serves accidents, changes and revolutions of the world all
the time, and still finds satisfaction in it.' 'I am astonished
by one who believes in predestination, still suffers from
grief and hardship.' 'I am astonished by one who believes
that he will soon be required to render an account and still
does no good deed."

Hadhrat Abu Zar (Radhiyallaho anho) goes on saying
that he asked for more advice. RasuluUah (Sallallaho alaihe
wasallam) advised that he should cultivate fear of Allah,
because it is the root and basis of all spiritual actions.
Hadhrat Abu Zar (Radhiyallaho anho) then begged for more
advice. RasuluUah (Sallallaho alaihe wasallam) said, "Be
consistent in recitation of Qur'an and remembrance of
Allah, because it is a noor in this world and a provision in
Heaven." Hadhrat Abu Zar (Radhiyallaho anho) again
sought further advice and was told. "Abstain from too

PartlfHadith 22)

much of laughter, because it causes the heart to wither, and
the face loses its lustre." (Too much of laughter is injurious
both for the outward and inward disposition of man.)

Hadhrat Abu Zar (Radhiyallaho anho) sought further
advice, whereupon RasuluUah (Sallallaho alaihe wasallam)
said, "Stick to jihaad because this is the rahbaaniyyat of my
ummat." (Rahbaan - singular raahib - were those people of
previous ummats who severed all their worldly connec-
tions and turned towards Allah.)

Hadhrat Abu Zar (Radhiyallaho anho) asked for more
advice and RasuluUah (Sallallaho alaihe wasallam) said,
"Associate yourself with the poor and the needy, be
friendly with them and sit in their company." When Hadh-
rat Abu Zar (Radhiyallaho anho) requested further advice,
RasuluUah (Sallallaho alaihe wasallam) said, "Look to-
wards those who rank below you (so that you may get used
to being thankful) and do not look at those who rank above
you, lest you should despise the favours of Allah upon
you."

When Hadhrat Abu Zar (Radhiyallaho anho) again
asked for more advice, RasuluUah (Sallallaho alaihe wasal-
lam) said, "Let your own faults prevent you from criticiz-
ing others and do not try to find fault with others, because
you commit those faults yourself. It is enough to prove you
guilty that you should find in others such faults as you
yourself possess, though you may not be aware of them,
and that you should find in others such misdeeds as you
yourself commit." After this, RasuluUah (Sallallaho alaihe
wasallam) patted the chest of Abu Zar (Radhiyallaho anho)
with his loving hand and said, "O, Abu Zar! there is no
wisdom better than prudence, nor any piety better than re-
fraining from the unlawful, nor any nobility better than
polite manners."

(In stating the contents of this long hadith, the gist and
meaning has been kept in view, in preference to the literal
translation.)

HADITH-22

k^\ ^^ dJjj ^\ ^ Ajpyjaj ill sj\£' jjii ^i o^ 3^

(.y.^i; J_ ,\,,) «ulf ^ M (ii/ij S^l |i4^J *^jJ' (i4=ri^j

3>.
.S: o

52 Virtues of the Holy Qur'an

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that Rasulullah (Sallallaho alaihe wasallam) said,
"Never do a people collect in one of the houses of
Allah (mosque) reciting the Qur'an and reading it out
to one another, but sakeenah (tranquillity) descends
upon them, rahmat (mercy) enshrouds them, the angels
throng around them and Almighty Allah mentions
them, in the assembly of angels."

This hadith describes the special virtues of religious
schools and institutions. Acquisition of either reward men-
tioned above is so sublime that even if one devotes his
whole life to acquire it, it will be worth while. But here
there are so many rewards, especially the last one. Mention
in the Court of Almighty Allah and remembrance in the
company of the beloved are bounties that can hardly be
surpassed.

Descending of sakeenah has been mentioned in many
ahadith. The scholars of ahadith have interpreted its real
significance in many ways. The various interpretations,
however, do not contradict each other and can be meaning-
fully put together.

Hadhrat Ali (Radhiyallaho anho) has interpreted sakee-
nah as a special breeze, which has a face like that of a
human being.

Allamah Suddi (Rahmatullah alaih) is reported to have
said that it is the name of a large golden dish in Paradise
used for washing the hearts of the Prophets (Alaihimus
salam) (peace be upon them).

Some have said that it is a special form of mercy.

Tabari (Rahmatullah alaih) prefers the view that it
means peace of heart. Some interpret it as grace, others
consider it as dignity, and some take it to mean angels.
There are other views as well. Hafiz has written in 'Fat-hul
Baari' that sakeena includes all the above mentioned bles-
sings. In the opinion of Nawawi (Rahmatullah alaih), it is a
combination of tranquility, mercy, etc., and descends along
with the angels. It is mentioned in the Qur'an as follows:

^1 j/li

Then Allah caused His sakeenah to descend upon him.

It is He Who sent down sakeenah into the hearts of the
believers (XLVIII: 4).

Wherein is sakeenah from your Lord (II : 248).

Thus this happy blessing is mentioned in several ayaat
of the Qur'an, and there are many ahadith containing tid-
ings of this.

It is narrated in 'Ihya' that once Ibn Thauban (Rad-
hiyallaho anho) had prornised one of his relatives tha,t he
would break his fast with him, but reached the house of his
relative next morning. When the host complained about the
guest being so late, the guest said, "But for the promise that
I owe you, I would never disclose what prevented me from
coming to you. I just got late by chance until it was time of
Ishaa salaat. I thought I should complete my Witr (compul-
sory salaat of three raka'at following Isha) as well, lest I
should die during the night without offering this salaat, be-
cause there can be no surety against death. While I was re-
citing qunoot (a special invocation in Witr salaat), I saw a
green garden of Paradise, which had all sorts of flowers. I
was so absorbed in the vision that it was dawn." There
have been hundreds of similar incidents in the lives of our
righteous ancestors. Such things are, however, experienced
only when there is complete separation from everyone be-
sides Allah, and perfect attention towards Him.

Similarly there are many ahadith mentioning en-
shrouding by the angels. A detailed story about Usaid ibn
Hudhair (Radhiyallaho anho) is given in the books of
Hadith. It is said that while he was reciting the Holy
Qur'an, he felt a sort of cloud spread over himself. The
Prophet (Sallallaho alaihe wasallam) informed him that
these were angels who had gathered to listen to the recita-
tion of the Qur'an. Due to their great throng they appeared
like a cloud.

Once a Sahabi felt a sort of cloud over himself, Rasu-
lullah (Sallallaho alaihe wasallam) told him that it was sa-
keenah, which was sent down by reason of the recitation of
the Qur'an.

« e
.= e

Virtues of the Holy Qur'an

Part I (Hadith 23}

In Muslim Sharif, this hadith is given in greater detail.
The concluding sentence is-

One whose evil deeds drive him away from the mercy

of Allah, the superiority of his lineage or nobility of his

family cannot bring him near it.

Thus a person who has a continuous noble pedigree,
but indulges in disobedience and impiety, cannot be equal
in the presence of Allah to a Muslim who is of low birth
and abject in humility, but otherwise God-fearing and
devout.

^li'l i^\ JLP ^/l 01

Verily the noblest of you in the view of Allah is the
one who is most God-fearing.

HADITH-23

Hadhrat Abu Zar (Radhiyallaho anho) reports that Ra-
sulullah (Sallallaho alaihe wasallam) said, "You
cannot turn to Allah and gain nearness to Him with
anything superior to that which directly proceeded
from Him. i.e., the Holy Qur'an."
It is evident from numerous ahadith that there is no
better means of seeking nearness to the presence of Allah
than recitation of the Qur'an. Imam Ahmad ibn Hambal
(RahmatuUah alaih) says, "I saw Almighty Allah in a
dream and asked Him what was the best means for seeking
nearness to His presence. Allah said, 'O, Ahmad! It is My
Word (i.e. the Qur'an).' I enquired whether it is only
reading while understanding the meaning, or reading with-
out understanding. Allah said 'Whether by understanding
the meaning or without understanding, it is a means ot
nearjiess either way.'"

That the reading of the Qur'an is the best means of get-
ting access to Almighty Allah is explained in the commen-
tary of Maulana Shah Abdul Aziz Dehlavi (Nawwarallaho
marqadahu), who is an authority for the prosterity. Its sub-
stance is that sulook ilallaah (the path of mystics towards
Allah) which is also. called the stage of Ihsaan can be at-
tained in three ways:—

. (1) 'Tasawwur', known as meditation in Sharee'at and
muraqabah in the terminology of mystics.

(2) Remembrance of Allah by repeating words of
praise for Him.

(3) Reading of the Holy Qur'an.

Since the first method is remembrance in the heart, so
there remain in fact two ways only; first the remembrance
by heart or by word of mouth, and secondly recitation of
the Qur'an. The essence of zilar is that the word which is
used for or refers to Almighty Allah should be repeated
over and over again. This repetition helps the mudrakah
(the faculty of understanding) in concentrating upon the
person of the one being remembered. It would give rise to a
feeling of immediate presence of that person. Constancy in
this state is called 'ma'iyyat' (togetherness), which is refer-
red to in the hadith below:

4< ^' iiii ij^ c^i^\ ^ jiij3u^ ^1 4._;is :iXj, jiji-^

My servant ceases not to seek nearness to Me through
nafil (optional) deeds, until I make him My favourite,
and thus I become his ears wherewith he hears, his
eyes wherewith he sees, and his hands wherewith he
holds, and his feet wherewith he walks.

It means that when a person, through excessive devo-
tion becomes a favourite of Allah, Allah becomes a guard-
ian of all the limbs of his body so that his eyes, ears, etc.,
all submit to His will. This blessing is said to be the result
of constancy in nafil salaat, because fard (obligatory) salaat
are specified and do not admit of excess, while nearness
and close attachment demand constancy and concentra-
tion, as mentioned above.

But this mode of seeking nearness is exclusive for that

=" a

iSO'

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Virtues of the Holy Qur'an

Part I (Hadith 24)

Pure and Beloved Being (Allah), and it is impossible to
seek nearness to anybody else by remembering his name
over and over again. This is because the one whose near-
ness is being sought must have two attributes. First, he
should be omniscient, so that he comprehends the zikr of
all the zaakireen, whether by word of mouth or by heart, ir-
respective of language, time and place. Secondly, he
should have the power to illumine the understanding and
fulfil the yearning of one who remembers, which is known
as 'dunuww' (nearness), 'tadalli' (proximity), 'nuzul' (de-
scent) and 'qurb' (nearness). Since these two prerequisites
are possessed only by Allah, the abovementioned method
of seeking nearness is effective only in respect of Him. The
following hadith-e-qudsi (a revelation of Allah quoted by
RasuluUah Sallallaho alaihe wasallam), points to this fact:

Whoever comes near Me by one span, I go near him by
an arm's length; whoever comes near Me by one arm's
length, I go near him by one 'baah' (stretch of both
arms); whoever comes to Me walking, I go towards him
running.

This similitude is only for illustration. Otherwise,
Allah is above walking and running. It only means that
those who remember and seek Him are helped and looked
after by Almighty Allah in a measure far in excess of their
own inner urge and efforts. This is so, because it behoves
His Benevolence. So, the steadfastness of those who re-
member Him invokes' constant attention and results in the
descent of favours of Almighty Allah, the Glorious. The
Qur'an altogether is zikr of Allah, in the sense that no ayat
of the Qur'an is devoid of remembrance and attention to-
wards Allah, and as such it bears characteristics of zikr as
mentioned above. There is, however, another distinction of
the Qur'an, which is the cause of increased nearness to
Allah. And it is this: that every discourse carries the quali-
ties and influencing traits of the speaker. It is obvious that
recitation of the poetry of sinful and wicked people has its
evil effects, while the verses of righteous people excercise a
noble influence. It is for this reason that excessive study of
knowledge of logic and philosophy produces pride and
conceit, while excessive devotion to the study of hadith
leads to humility. Although as languages, both English and

Persian are equal, they produce varying influences upon
the readers due to the divergence in the beliefs and atti-
tudes of the various authors. It can be concluded that re-
peated recitation of the Qur'an will result in the reader's
being influenced by the qualities of the Originator of the
verses and in developing a natural affinity for them. More-
over, if a person is devoted to the publications of an author,
he naturally starts liking and favouring that person. In the
same way, the reader of the Qur'an is sure to win Allah's
abundant grace, which in turn promotes nearness to Him.
May Allah bless us all with His favours.

HADITH- 24

Cf^}

Ji_ji .(,,) iS^bt} Ai jii ^ if\'j^\ ji( ja ^1 jpju ^ -^ ijiii

r^'j

Hadhrat Anas (Radhiyallaho anho) reports that Rasu-
luUah (Sallallaho alaihe wasallam) said, "For Allah,
from amongst the people, there are some who are those
of His household." The Sahabah (Radhiyallaho
anhum) (may Allah be pleased with them) asked,
"Who are those people?" He replied "Men of the
Qur'an. They are of the household of Allah, and are his
favoured ones."

"Men of the Qur'an are those who always remain occu-
pied with the Qur'an and have got a special attachment to
it. That such people are of the household of Allah and His
favourites is evident. It is, therefore, clear from the fore-
going that, as long as such people always remain occupied
with the Qur'an, special favours of Almighty Allah con-
tinue to be conferred upon them. Certainly those who live
in constant company do become as one of the household.
What a great honour it is to belong to His household, to be
reckoned amongst the 'Men of Allah' and to become His
favourites, with such little striving and endeavour. What
sacrifices of comfort and money are not made by people for
admittance to worldly courts or to be elected as members of
an assembly. They flatter the voters and bear all sorts of hu-
miliations; yet they consider all this worthwhile. But the
endeavour for the Qur'an is considered as a waste of time
and energy:

Si eg

Am •;

* a

Virtues of the Holy Qur'an

Part I (Hadith 26j

Look at the difference between the paths; what a great
divergence!

HADITH-25

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that RasuluUah (Sallallaho alaihe wasallam) said,
"Almighty Allah never gives attention so much to any-
thing as He does to the voice of a Prophet reading the
Qur'an in a sweet tone."

It has been mentioned earlier that Almighty Allah de-
votes special attention to the recitation of Qur'an, which is
His own Word. Since Prophets meticulously observe all the
rules of reverence in reading the Qur'an, Allah's listening
to them with greater attention is evident. And the sweet-
ness of voice itself adds to the embellishment. As for
people other than Prophets, their recitation attracts Divine
attention according to the standard of its excellence.

HADITH-26

Uii iii ^1 ^ ill jpj- J\i Jii i^ ^> »jJ»j -ii:* »:?< ^^ J- C^"^)

Hadhrat Fudhaalah Ibn Ubaid (Radhiyallaho anho)
narrates that RasuluUah (Sallallaho alaihe wasallam)
said, "Almighty Allah listens to the voice of the reader
of the Qur'an more eagerly than does a master to the
song of his singing slave girl."

It is natural that singing should attract attention. But
religious people do not listen to singing because of the re-
striction in Islam. However, Islam does not prohibit listen-
ing to the song of a slave woman in one's lawful

possession, even though, this may attract the fullest atten-
tion.

It is, however, necessary that the Qur'an shall not be
recited in a singing tone, because doing so is forbidden
according to several ahadith. In one hadith it is said:

Beware of reciting the Qur'an in a musical tone, like
that of lovers singing their love poems as musical com-
positions.

The mashaa'ikh say that one who reads the Glorious
Qur'an like a musical song is a faasiq (evil-doer), and even
a listener to such recitation commits a sin. It is, however,
desirable to recite the Qur'an in a sweet voice without fol-
lowing the rules of singing. There are various ahadith con-
taining exhortation for reading the Qur'an in a sweet voice.
RasuluUah (Sallallaho alaihe wasallam) has said at one
place, "Adorn the Qur'an with a good voice." In another
hadith it is said, "A sweet voice makes the beauty of the
Qur'an twice as beautiful."

Hadhrat Shaikh Abdul Qaadir Jilani (Rahmatullah
alaih) has written in his book 'Ghunyah that once Hadhrat
Abdullah ibn Mas'ood (Radhiyallaho anho) happened to
pass a place in the vicinity of Kufa and saw a gathering of
evil-doers in a house. A singer named Zaazaan was singing
and playing his instrument. On hearing his voice, Ibn
Mas'ood (Radhiyallaho anho) said, "What a sweet voice,
only if it were used for reciting the Glorious Qur'an," and
thus saying he covered his head with a piece of cloth and
went his way. Zaazaan had seen him saying something. On
enquiring from the people, he came to know that Ibn
Mas'ood (Radhiyallaho anho) was a Sahabi who had passed
saying those words. Zaazaan got very much perturbed by
that remark and, to cut the story short, he broke all his mu-
sical instruments and became a follower of Ibn Mas'ood
(Radhiyallaho anho) and thereafter rose to the position of a
distinguished scholar of his time.

There are various ahadith that commend reading of the
Holy Qur'an in a good voice and at the same time prohibit
reading it in a voice resembling singing, as has been stated
before.

Virtues of the Holy Qur'an

Hadhrat Huzaifah (Radhiyallaho anho) reports that Ra-
sulullah (Sallallaho alaihe wasallam) said, "Recite the
Qur'an in the Arabic accent, do not recite it in the tone of
lovers or in the voice of Jews and Christians. There will
shortly arise a people who will recite the Qur'an with affec-
tation like singers and mourners, and such reading will be
of no advantage to them at all. They themselves will get
into trouble, and so also those who admire their reading."

Taa'oos (Rahmatullah alaih) writes that someone asked
RasuluUah (Sallalaho alaihe wasallam) "Who it was who
read the Glorious Qur'an in the best voice?" RasuluUah
(Sallallaho alaihe wasallam) replied, "It is he whom you
hear and feel that he is under the fear of Allah, i.e., his
voice shows his being overwhelmed with fear." This is,
however, the extreme benevolence of Allah that He does
not expect from a person anything beyond his capacity.
There is a hadith that Allah has deputed an angel on a
special duty. If there be somebody who recites the Qur'an,
but is unable to do so as correctly, as it should be done,
this angel corrects his recitation before he takes it up to the
Heavens."

"Oh, Allah! I cannot enumerate the praises due to Thee.

HADITH-27

if\'^\ j*(\i ^ il S^j J\i J\i i^ ^1 ^'^ iS^( 5jl;p > (YV)

ipj «>iij ^\^\j ^\ {\i\ JA ti'sk, > «ii?ij 5T>ii liJuji-ii

Hadhrat Ubaidah Mulaiki (Radhiyallaho anho) narrates
that RasuluUah (Sallallaho alaihe wasallam) said, "O,
you devotees of the Qur'an! do not use the Qur'an as a
pillow, but read it properly day and night, as it ought
to be read. Propagate the Holy Qur'an, read it in a good
voice and ponder over its contents, so that you may,
succeed. Do not seek a reward for it (in this life), be-
cause it has got a magnificent reward (in the Here-
after)."

Part I (Hadith 27)

A few points in this hadith are as follows:

(1) It is said that the Qur'an should not be used as a
pillow. Doing so is an act of disrespect towards the
Holy Book. It has been written by Ibn Hajar (Rah-
matullah alaih) that using the Qur'an as a pillow,
stretching one's feet towards it, and trampling over
it, are acts which are all forbidden. Secondly, the
expression "using as a pillow" also implies show-
ing neglect towards the Holy Qur'an. It serves no
purpose to place it on a pillow, as it is sometimes
found placed on a stand by the side of a grave in a
shrine for barakah (blessings). This is utter dis-
regard of the Holy Book. We owe it to the Holy
Book that it should be read.

(2) The expression "Read it as it ought to be read"
means that it should be read with the highest
degree of reverence. Commandment to this effect
is there in the Qur'an itself.

Those to whom We have given the Book, read it as it
ought to be read.

The orders of a king are received with great respect,
and a letter from the beloved is read with great fond-
ness; similarly the Qur'an sould be read with great re-
spect and fondness.

(3) The expression "propagate the Qur'an" means that
we should do so by speech, by writing, by persuas-
ion, by practising and by all other possible means.

RasuluUah (Sallallaho alaihe wasallam) ordered its
propagation and spreading, but some of our bright
thinkers consider it a vain task, and at the same
time they claim that they have great love for Rasu-
luUah (Sallallaho alaihe wasallam) and for Islam.

According to a Persian verse:

.S O

>35

62 Virtues of the Holy Qur'an

I am afraid, O, Bedouin! you can never reach Ka'bah.
Because the path you are following leads to Turkistan.

RasuluUah (Sallallaho alaihe wasallam) has ordered
spreading of the Qur'an, but we do not hesitate to put all
sorts of hurdles in the way of its propagation. We make
laws for compulsory secular education so that children,
instead of learning the Qur'an, are forced to join primary
schools. We are displeased with teachers in religious
schools for spoiling the lives of children, and, therefore, we
do not send our children to them. Even if this apprehen-
sion is correct, it does not absolve us of our responsibility.
On the other hand, our responsibility becomes even greater
because we are all duty-bound, individually and collecti-
vely, to propagate the Qur'an. The religious teacher is, no
doubt, responsible for his shortcomings, but if, because of
his defects, we prevent children from going to religious
schools, get notices issued to their parents in the name of
compulsory primary education, compelling them to de-
prive their children of learning the Qur'an, then this is like
killing a tuberculosis patient by giving him poison. An at-
tempt to justify our hostile conduct by the supposed omis-
sion on the part of the religious teacher is a lame excuse,
and this argument will not avail in the court of Almighty
Allah. We may consider it necessary to educate our chil-
dren in subjects like elementary arithmetic, to make them
fit for running a petty grocery shop or for getting employ-
ment with the country's rulers, but according to Almighty
Allah the learning of the Qur'an is the most important.

(4) That recitation should be in a sweet voice has
already been explained under the previous hadith.

(5) We are required to ponder over the meaning of the
Qur'an. There is a quotation from the Torah in
'Ihya', in which Allah says, "My servant! are you
not ashamed of your behaviour towards Me? If you
receive a letter from a friend while you are going
on a road you stop and sit at a suitable place and
read it with full attention and try to understand
every word therein. But in case of My Book,
wherein I have explained everything and have re-
peatedly emphasized important matters, so that
you may ponder over and understand them, you
show an attitude of indifference. Do you consider
Me inferior to your friend even? O, My servant!

Part I {Hadith 28)

some of your friends sit with you and talk to you;
you pay them full attention. You listen to them
and try to understand them. If anybody tries to in-
terrupt you, you stop him with a gesture. I talk to
you through My Book, but you pay no heed. Do
you consider Me inferior to your friends?" The
merits of meditation and contemplation on the
contents of the Qur'an have already been men-
tioned in the Foreword of this book and again
under hadith 8.

The expression "do not seek prompt reward" means
that no wages should be accepted for reciting the Qur'an,
because your recitation is going to fetch you a great reward
in the Hereafter.

To accept reward for it in this life is just like being
content with shells instead of money. RasuluUah (Sallal-
laho alaihe wasallam) said, "When my Ummat will attach
more value to money, it will lose the dignity which Islam
confers on it, and when it will give up enjoining good and
forbidding evil, it will be deprived of the blessings of
Divine Revelation, viz., the understanding of the Qur'an."

O, Allah! guard us against this.

HADITH-28

si4kpij ^1 i\jp d\^ c4trf-i <Usj il*. Jii ^'^ ih\j > (TA)

^pjuii c±4ij ^\^\ jf;?^'i\ oiXi c4kpij j;iji jj;j3( j\su

(^'IjiJl «_J^ J lis' ji^l_) JJ~^)

Hadhrat Waathilah (Radhiyallaho anho] narrates that
RasuluUah (Sallallaho alaihe wasallam) said, "I have
been given 'as-Sab'ut Tuwal' in lieu of the Torah, 'al-
Mi'een' in lieu of the Psalms, 'al-Mathaani' in lieu of
the Bible and al-Mufassal as a special favour to me."

The first seven surahs are called 'as-Sab'ut Tuwal' (the
seven longest ones); the next eleven are called 'al-Mi'een'
(surahs consisting of about a hundred ayaat each); the fol-

■" es
<u -.

SO*

.It

Virtues of the Holy Qur'an

Part I (Hadith 29)

lowing twenty surahs are known as 'al-Mathaani' (the oft-
repeated ones), while all the remaining surahs are called
'al-Mufassal' (the explicit ones). This division is according
to a popular interpretation, but there is some difference of
opinion as to whether a certain surah is included in 'as-
Sab'ut Tuwal' or 'al-Mi'een'. Similarly there is a dis-
agreement as to whether a surah falls under 'al-Mathaani'
or 'al-Mufassal'. But this disagreement does not affect the
meaning or purpose of this hadith. This hadith shows that
the Holy Qur'aan contains the equivalents of all the import-
ant Heavenly Books that had been revealed earlier, and
moreover contains 'al-Mufassal' as a special addition, the
like of which is not to be found in the earlier books.

HADITH- 29

«.li»ti» ^ i>^^ J> C..'..lf Jli *^ -ill ^^j cSjJi^JC^^Jv- ^} jfr (T^)

J\5 Ji (»Li t^jUil ci^ ^ ill Jjly ^15 Ui« UOp ^li« ^ ill jpj
Ja^ t^oJt i), JU^Jl Jli^ ^Uu i)l U^ 'J)\ A^sU UIS 'o'ycL^ IsiTU
Ui 4M.Aii J>U;!^ i-iAwj (.f^l^ Jv i«gw <«H^ jr^' ^' *^^' (>* 1^' (>!

Hadhrat Abu Sa'eed Khudri (Radhiyallaho anho) nar-

rates

"Once I was sitting with a group of indigent muhaji-
reen, who did not even have sufficient clothes to cover
their whole body and as such some of them were
hiding themselves behind others. A qaari (one who is
well versed in reciting the Qur'an) was reciting the
Glorious Qur'an. Suddenly Rasulullah (Sallallaho
alaihe wasallam) came and stood near us. On his arri-
val the reader stopped reciting. He invoked peace upon
us, and asked us what we had been doing. We replied
that we had been listening to the Holy Qur'an. Then

Rasulullah (Sallallaho alaihe wasallam) said, "All
praise is for Allah, Who created such people in my
Ummat that I have been ordered to stay with them.' Ra-
sulullah (Sallallaho alaihe wasallam) sat in our midst
so as to be equidistant from all of us. Then he asked all

V B

of US to get closer to him. All of us sat with our faces "s "i-
towards him. Thereafter, Rasulullah (Sallallaho alaihe S &
wasallam) said, 'O, you poor muhajireen, I give you -c-g
glad tidings of perfect noor on the Day of Judgement, '^ S
and you shall enter Paradise before wealthy people by
half a day, and this half day will be equal to five hun-
dred years."

That muhajireen did not even have sufficient clothes
to cover their whole body apparently refers to the exposure
of that part of the body which it is not obligatory to cover.
But in public one feels shy at the exposure of even such
parts. This is the reason why they were sitting behind one
another.

They did not become aware of the arrival of Rasulullah
(Sallallaho alaihe wasallam) as he came, because of their
pre-occupation. They saw him when he had come very
near to them and then, out of respect, the reader stopped
reading.

Although Rasulullah (Sallallaho alaihe wasallam) had
seen one of them reading the Qur'an, he inquired about
what they had been doing. This enquiry was to express his
pleasure over what he had seen them doing.

One day in the next life will be equal to one thousand
years of this world, as is given in the Holy Qur'an:

"Lo! a day with your Lord is as a thousand years of
that ye reckon."

This is the reason why the Arabic word ('■**) (ghadan)
(tomorrow) is generally used while referring to the Day of
Judgement. Even this will be the probable length of a day
for the believers in general. As for the disbelievers, the
Qur'an says that:

"A day will be equal to fifty thousand years."

Virtues of the Holy Qur'an

For true believers, this day will be shorter according to
their status. It is reported that, for some true believers, it
will be like the time spent in two rakaat of Fajr salaat.

The merits of reading the Qur'an are given in many
ahadith. Similarly, the merits of listening to the Qur'an are
also found in numerous ahadith. The act of listening to the
recitation of the Qur'an is so virtuous that RasuluUah (Sal-
lallaho alaihe wasallam) had been ordered to stay among
those engaged in reading the Qur'an, as given in this
hadith. Some learned scholars are of the opinion that lis-
tening to the Qur'an is more virtuous than reading it. be-
cause reading the Qur'an is nafl and listening fard, and fard
act is always better than a nafl one.

From this hadith there is one more deduction, in re-
spect of which the learned scholars differ in their opinion.
There is disagreement as to whether a destitute but stead-
fast person, who conceals his poverty from others is better,
or a wealthy person who is grateful to Allah and discharges
his obligations. This hadith provides an argument in favour
of the destitute one who is steadfast.

HADITH- 30

j.^\ jl Jp ^yi-^^i '"jijt- J' :/■ J-^'^ J- -u^V" J cja^l_j

' J^

siUp

J*-

•Iv)

Q'^/• u' :/■ f— ^^

Hadhrat Abu Hurairah (Radhiyailaho anho) reports
that RasuluUah (Sallallaho alaihe wasallam) said,
"Whoever listens to one ayat of the Holy Qur'an, there
is written for him a twofold virtue, and whoever re-
cites it (one ayat), it shall be noor for him on the Day of
Judgement."

The scholars of hadith have questioned the above
hadith with respect to its authority, but its subject-matter is
also affirmed by various other traditions to the effect that
even listening to the recitation of the Holy Qur'an carries
great reward, so much so that according to some scholars,
listening to the- recitation of the Glorious Qur'an is more

Part I (Hadith 31]

virtuous than its reading. Ibn Mas'ood (Radhiyallaho anho)
narrates that once RasuluUah (Sallallaho alaihe wasallam),
while sitting on the mimbar (pulpit), said to him, "Recite
the Qur'an for me." Ibn Mas'ood (Radhiyallaho anho) said,
"It does not behove me to read out the Qur'an to you, be-
cause it is you to whom it was revealed." RasuluUah (Sal-
lallaho alaihe wasallam) said, "It is my heart's desire to
listen." Ibn Mas'ood (Radhiyallaho anho) adds that when
he recited the Qur'an, tears started flowing from the eyes of
RasuluUah (Sallallaho alaihe wasallam). Once Saalim (Rad-
hiyallaho anho), the freed slave of Huzaifah (Radhiyallaho
anho) was reciting the Glorious Qur'an and RasuluUah
(Sallallaho alaihe wasallam) stood by, listening to him for a
long time. Once RasuluUah (Sallallaho alaihe wasallam)
listened to recitation of the Glorious Qur'an by Abu Musa
Ash'ari (Radhiyallaho anho) and admired his reading.

HADITH- 31

oi;iiij j*k^i ^ h jpj Ju jii iift 'h ^j ^> ^ tap j^ (fN )

jL-Jl^ jjij^i. i^x.>!l «ljj) iiJUflJU ^jr^^ Jl^lj jr^'j iiJJflllj jAl;>Jir

Hadhrat 'Uqbah ibn Aamii (Radhiyallaho anho) reports
that RasuluUah (Sallallaho alaihe wasallam) said, "One
reading the Qur'an loudly is like one who gives alms
openly, and one who reads silently is like one who
gives alms secretly."

Sometimes it is more rewarding to give alms openly,
when there is some good reason and the intention is to
induce others by example. At other times, giving alms
secretly is more virtuous, for instance, when the intention
is to avoid show on one's own part or to save the recipient
from humiliation.

In the same way, recitation of the Qur'an in a loud
voice carries more reward when the intention is to induce
others; besides, in this there is reward also for those who
listen. At times it would be preferable to read silently, so as
to avoid inconvenience to others or show on one's part.
Thus the reading, either way, has independent virtue.
Sometimes one mode is preferable, and sometimes the
other.

.a o

Virtues of the Holy Qur'an

Part l{Hadith 33)

Many people have argued on the basis of this hadith
that reading in a low voice is more virtuous. Imam Baihaqi
(Rahmatullah alaih) in his book, 'Kitabush Shu'ab', has
written that Hadhrat 'Aa'ishah (Radhiyallaho anha) had re-
ported that the reward of doing a good act secretly is se-
venty times more than that of doing it openly. But,
according to the rules laid down by the muhadditheen
(scholars of ahadith), this hadith is dha'eef (weak).

Hadhrat Jaabir (Radhiyallaho anho) reports that Rasu-
lullah (Sallallaho alaihe wasallam) said, "Do not read in a
loud voice, lest the voice of one should get mixed up with
the other." Hadhrat Umar ibn Abdul Aziz (Radhiyallaho
anho) found a person reading the Qur'an in a loud voice in
Musjid-i-Nabawi and had stopped him. The reader, how-
ever, tried to argue, whereupon Hadhrat 'Umar ibn Abdul
Aziz (Radhiyallaho anho) said, "If you read for the sake of
Allah, read in a low voice and, if you read for the sake of
men, then such reading is of no use."

Similarly an advice of RasuluUah (Sallallaho alaihe
wasallam), for reading the Qur'an in a loud voice, has also
been reported.

'Sharhul Ihya' contains both 'riwaayaat' (Plural of 'ri-
wayat-Narrative tradition) and 'aathaar' (sayings of Saha-
bah) urging the reading of the Glorious Qur'an in a loud as
well as in a low voice.

HADITH- 32

jOJI j\ AJaiU- »^ JU AJU^ J^j 1^\ J\ iiU iiUi iSi^ -J. ^Lai

(i:>,>x-l>j M^ SlJ-lj jU>- ^1 oljj)

Hadhrat )aabir (Radhiyallaho anho) reports that Rasu-
luUah (Sallallaho alaihe wasallam) said, "The Qur'an
is such an interceder whose intercession is accepted,
and a disputant whose dispute is upheld Whoever
keeps it in front of him, it draws him to Paradise, and
whoever puts it behind his back, it hurls him into
Hell."

This means that, if the Qur'an intercedes on behalf of
anybody, its intercession is accepted by Almighty Allah.

The meaning of the "pleading of the Glorious Qur'an" has
already been explained under hadith 8. The Qur'an pleads
in the Court of Allah for increasing the status of those who
abide by it, and takes to task those who neglect it. If one 4, e
keeps it in front of him, i.e., follows it and acts upon its - S
commands throughout his life, it leads him to Paradise. "« s
And if one turns his back towards it, i.e., does not follow it, | ^
he will, no doubt, fall into thie pit of Hell. According to the .■£ "S
author, indifference to the Qur'an can also amount to put- *
ting it behind the back. In many ahadith there are several
warnings for those who neglect the Word pf Allah. In the
book of Sahihul Bukhari' there is a long hadith, according
to which RasuluUah (Sallallaho alaihe wasallam) was once
made by Almighty Allah to view some of the punishments
given to the sinful ones. He was shown a person on whose
head a stone was being struck with such force that the head
was crushed. On the enquiry of RasuluUah (Sallallaho
alaihe wasallam) it was said that Allah had taught His Glo-
rious Word to that person, but he neither recited it during
the night nor acted upon it during the day. so now this
treatment for him will continue till the Day of )udgement.
May Allah through His grace save us from His chastise-
ment. In fact, the Holy Qur'an is such a great blessing that
any indifference to it certainly deserves the severest pun-
ishment.

HADITH-33

fUl^l ^ i»l jpj jli J« i:^ ^1 ^jjp L^ ^-ai Xf, > (XT)

oulii *j l^h^ ji)i< yp\ i^ 6j ^^>*' J>li *^ Jr*^

Hadhrat 'Abdullah ibn Amr (Radhiyallaho anho) re-
ports that RasuluUah (Sallallaho alaihe wasallam) said,
"The sowm (fast) and the Qur'an both intercede for the
obedient person. The fast submits, 'O Allah! I pre-
vented him from eating and drinking during the day,
so You accept my intercession on his behalf, and the
Holy Qur'an says, 'O, Allah! 1 denied him sleep at
night, so You accept my intercession for him.' Conse-
quently, the intercession of both of them is accepted."

In the book 'Targhib', the hadith mentions the words

Virtues of the Holy Qur'an

Part I (Hadith 33)

'ta'aam' and 'sharaab' i.e. food and drink, as translated
above, but in the book of Haakim we find the word 'shaha-
waat' (passions) in place of 'sharaab', i.e. fasting prevented
a person from eating and indulging in his passions. It is im-
plied here that one should abstain even from such acts of
physical pleasure which are permissible e.g. kissing and
embracing (one's own wife). It is given in some ahadith
that the Holy Qur'an will appear in the semblance of a
youth and will say, "It is I who kept you awake during the
night and thirsty during the day."

This hadith implies that a hafiz should recite the
Qur'an in nafl salaat at night, as explained already in detail
under hadith 27. In the Holy Qur'an itself at various places
there are encouragements to this effect. Some verses are
given below:

(1) And keep awake some part of the night for reciting
it in Tahajjud salaat.

(2) And worship Him in a portion of the night and
glorify Him during the long night.

(3) They recite verses revealed by Allah during the
night and th^y fall in sajdah (prostration) before
Him.

Ul^j liAli (^?jJ 0j4i ji^^J

(4) And who spend the night before their Lord, pros-
trate and standing.

Consequently, Rasulullah (Sallallaho alaihe wasallam)
and his Sahabah (Radhiyallaho anhum) sometimes spent
the whole night in reciting the Holy Qur'an. It is reported
about Hadhrat 'Uthman (Radhiyallaho anho) that some-
times he recited the whole of Qur'an in a single rak'at of
his Witr salaat. In the same way, 'Abdullah ibn Zubair
(Radhiyallaho anho) used to recite the whole Qur'an in a
single night. Sa'eed ibn Jubair (RahmatuUah alaih) read out

the whole Qur'an in two rakaats inside the Ka'bah. Thabit
Banaani (RahmatuUah alaih) used to read out the whole
Qur'an in one day and night, and so was also the case with
Abu Hurairah (Radhiyallaho anho). Abu Shaikh Hannaa'i
(RahmatuUah alaih) said, "I read the whole Qur'an twice,
and ten parts in addition, in a single night. If I wanted, I
could have completed the third reading as well." In the
course of his journey for the Haj pilgrimage, Salih ibn
Kaisaan (Radhiyallaho anho) often used to complete two
readings of the Qur'an each night. Mansoor ibn Zaazaan
(RahmatuUah alaih) completed one reading during nafl
salaat before noon, and the second reading in the interval
between Zuhr (afternoon) and Asr (late afternoon) salaat,
and he spent the whole night in offering naU salat, weeping
so much that the end of his turban would become wet.
Similar had been the case with many others, as described
by Muhammad ibn Nasr (RahmatuUah alaih) in his book
'Qiyaamul Lail'

It is written in 'Sharhul Ihya' that pur ancestors in
deen differed from one another in their practices of com-
pleting the reading of the whole Qur'an. Some of them
completed one reading of the whole Qur'an every day, as
was the practice of Imam Shaafi'ee (RahmatuUah alaih) in
months other than Ramadhaji; and some completed two
readings everyday, as was also done by Imam Shaafi'ee
(RahmatuUah alaih) during the month of Ramadhan. Sucli
was also the practice of^swad, Salih bin Kaisaan, Sa'eed
bin Jubair and of -fliany Others. Some used to complete
three readings every day. This was the practice of Sulaim
ibn Atar, who was an eminent Taabi'ee (the follower of a
Sahabi). He had taken part in the conquest of Egypt during
the regime of Hadhrat 'Umar (Radhiyallaho anho) and was
also appointed ruler of Qasas by Hadhrat Ameer Mu'aa-
wiyah (Radhiyallaho anho). He used to complete three
readings^ the whole Qur'an every night.

Imam Nawawi writes in 'Kitabul Azkar' that the maxir
mum daily recitation reported is of Ibnul Kaatib who used
to complete eight readings of the Holy Qur'an during each
day and night. Ibn Quddamah has reported that, according
to Imam Ahmad (RahmatuUah alaih), there is no limitation
in this respect and that it entirely depends on the zest of
the reader. Historians have stated that Imam Abu Hanifah
(RahmatuUah alaih) used to complete sixty-one readings in

it
1*

Virtues of the Holy Qur'an

Part I (Hadith 34)

the month of Ramadhan-once everyday, once everynight,
and one reading was completed in Taraweeh salaat.

On the other hand, Rasululiah (Sallallaho alaihe wasal-
1am) has said that one who completes one reading of the
Qur'an in less than three days cannot meditate upon it. For
this reason, Ibn Hazm (RahmatuUah alaih) and some others
are of the opinion that reading the whole Qur'an in less
than three days is forbidden. According to the author, this
hadith refers to the capacity of the readers in general,
otherwise completion of one reading of the Holy Qur'an
in less than three days by a group of Sahabah has been
reported. Similarly, according to the opinion of the Jamhur
(general body of 'ulama), there is no limitation on the maxi-
mum period in which one reading should be completed.
The reading should be completed within such time as is
convenient. But some 'ulama say that the maximum period
should not exceed forty days. This means that at least
three-fourth of a part should be read daily and if, for any
reason, this much of reading Js not done on any day, the
missed portion should also be covered on the next day, so
that the whole reading is completed within forty days.
According to the consensus of opinion, this is not obliga-
tory but, in view of the belief of some 'ulama, it is better
that the daily reading should not be less than this. This
view is supported by some ahadith. The author of Majma'
has reported in one hadith:

vj> jui iiJ j;«iji j> oi>ii >ji ^

Whoever completed the reading of the whole Qur'an in
forty nights, delayed the matter.

Some 'ulama are of the opinion that the whole reading
should be completed once every month, though it is prefer-
able to complete one reading every week, as was the prac-
tice of the most of the Sahabah. One should start on Friday
and read one manzl* (halting stage) daily, thus to complete
on Thursday. It has^ already been stated that, according to
Imam Abu Hanif ah '(RahmatuUah alaih), we owe it to the
Qur'an that it must be read at least twice a year. Therefore,
under no circumstances should one do less than this.

There is a hadith according to which, if the reading of
the whole Qur'an is completed in the beginning of the day,
the angels invoke mercy for the reader throughout the rest
of the day and for rest of a night if done in the beginning of

the night. Some mashaa'ikh have, therefore, concluded that
the reading of the whole Qur'an should be completed pref-
erably in the early part of the day during the summer
season and in the early part of the night during winter, so
that the reader is benefited for a longer period by the pray-
ers of the angels.

HADITH-34

{.»

J.U ^ -ail jpj jiijtf ^> jUp j»i ^j ^ ^ jC*- > (ri )

Hadhrat Sa'eed bin Sulaim (Radhiyallaho anho) has
reported that Rasululiah (Sallallaho alaihe wasallam)
said, "On the Day of Judgement, before Allah, no other
intercessor will have a greater status than the Qur'an,
neither a Prophet nor an angel, etc."

It has been learnt from several other ahadith that the
Holy Qur'an is an intercessor-such an intercessor whose
intercession will be accepted. May Almighty Allah make
the Qur'an intercede for us all, and may He not make it an
opponent or a complainant against us.

In 'La'aali Masnoo'ah' it is reported from the riwaayat
of Bazzaar, which is not considered as concocted, "When a
man dies and his relatives are busy in funeral rites, there
stands an extremely handsome man by his head. When the
dead body is shrouded, that man gets in between the
shroud and the chest of the deceased. When, after the
burial, the people return home, two angels, Munkar and
Nakeer (names of two special Angels), come in the grave
and try to separate this handsome man so that they may be
able to interrogate the dead man in privacy about his faith.
But the handsome man says, "He is my companion, he is
my friend. I will not leave him alone in any case. If you are
appointed for interrogation, do your job. I cannot leave him
until I get him admitted into Paradise." Thereafter he turns
to his dead companion and says, "I am the Qur'an, which
you used to read, sometimes in a loud voice and sometimes
in a low voice. Do not worry. After the interrogation of
Munkar and Nakeer, you will have no grief." When the
interrogation is over, the handsome man arranges for him

Virtues of the Holy Qur'an

Part I (Hadith 37)

from al-Mala'ul A'laa (the angels in Heaven) a silk bedding
filled with musk. May Allah bestow this favour on all of us.

This hadith in its complete form contains a description
of many virtues and has not been quoted in full for the sake
of brevity.

HADITH- 35

iji iri J« ^ ^^ Jpj ^' *^ ^' *x*i i/i^ »;?5 ,^' -^ > (^*)
in 'f^ *iyr J>j Jer ji ^ J4^ *^j ^j ^ ^ i^. h\ if\'Ji\

(jU-"^! jvr»^ J>*) ^IJ-' ^b)

Hadhrat 'Abdullah bin 'Amr (Radhiyallaho anho)
reports that RasuluUah (Sallalaho alaihe wasallam]
said, "Whoever reads the Qur'an secures the knowl-
edge of prophethood within his ribs (bosom), though
Divine Revelation is not seht upon him. It does not
befit one endowed with \he Qur'an that he should be
indignant ,with those in anger, nor should he indulge
in any act of ignorance with those who are ignorant,
while thie^ur 'an is there in his bosom."

Since the chain of wahi (revelation) ended with Rasu-
luUah (Sallalaho alaihe wasallam), further wahi cannot
come. But Since the Qur'an is the Word of the Almighty
Allah, it doubtlessly contains the knowledge of 'Nubuwwat
(prophethobd) and if anybody is blessed with this knowl-
edge, it is /incumbent upon him that he should display the
best cond(jct, and should refrain from bad manners. Fud-
hail bin lyaadh (Rahmatuliah alaih) has stated that a hafiz
of the Qur'an is a bearer of the banner of Islam, and as such
it does ^ot behove him to join those who indulge in frivol-
ous pursuits, or associate with the neglectful, or mix with
the indblent.

HADITH-36

Hadhrat Ibn 'Umar (Radhiyallaho anho) reports that
RasuluUah (Sallallaho alaihe wasallam) said, "Three
persons are such as will have no fear of the horrors of
the Day of Judgement, nor will they be required to
render any account. They will stroll merrily on
mounds of musk until the people are relieved of ren-
dering their account. One is a person who learnt the
Qur'an, merely seeking Allah's pleasure and therewith
leads people in salaat in a manner that they are
pleased with him; the second person is one who
invites men to salaat for the pleasure of Allah alone.
The third person is one who has fair dealings between
him and his master, as well as between himself and his
subordinates."

The severity, the horror, the dread and the miseries of
the Day of Judgement are so great that a true Muslim is
neither unmindful nor unaware of them. To be relieved of
those worries in any way, on the Day of Judgement, is a
favour that surpasses thousands of blessings and millions
of pleasures. Those who will then be made to relax and
rejoice will be the fortunate ones indeed. Utter ruin and
loss is the lot of those insensible persons who consider the
reading of the Qur'an as useless and waste of time.

In 'Mu'jam Kabeer", it is written about this hadith that
its reporter, Hadhrat 'Abdullah bin 'Umar (Radhiyallaho
anho), who was a Sahabi of RasuluUah (Sallallaho alaihe
wasallam) said, "If I had not heard this hadith from Rasu-
luUah (Sallallaho alaihe wasallam) once, once again and
once again (he repeated it seven times), I would never have
reported it."

HADITH-37

jSk 'd^ *jm ^ i>t jpj ja jii i^i. %\ ^3 ji ^i ^ (rv)
uu ^ jSis hrij hk'j isu Jbii ji j* d > M ^\£ '^ii\-^

Virtues of the Holy Qur'an

Part I (Hadith 40]

Hadhrat Abu Zar (Radhiyallaho anho) reports that
Rasulull^^(SaIlallahp alaihe wasallam) said, "O, Abu
Zar if you go in the morning and learn one ayat from
the Book of Allah, it will be better for you than your
offering one hundred rakaat of nafl salaat, and if you
learn one chapter of knowledge, which may or may not
be practised at that time will be better for you than
your offering one thousand rakaat of nafl salaat.

It is mentioned in many ahadith that acquiring knowl-
edge of religion is more virtuous than wor^pipw There are
so many traditions on the virtues of learning that they
cannot all be mentioned here. RasuluUah (Sallallaho alaihe
wasallam) said. "The superiority. of an aalim over an aabid
(worshipper) is like my superiority over the lowest among
you." He is also reported to have said that a single faqeeh
(jurist) is harder against Satan than one thousand worship-
pers.

HADITH-38

OUT ;:t^ iji ^ ^ ii j>j Ju j«';^ Sn ^>i 5jJ> ^i ji^ (TA)

Hadhrat Abu Hurairah (Radhiyallaho anho) reports
that Ra^ulullah (Sallallaho alaihe wasallam) said,
"Whoever recites ten ayaat in a night, is not reckoned
amongst the neglectful."

It takes only a few minutes to recite ten ayaat. Doing so
saves a man from being included in the list of the negiect-
fxil, for that night. It is really a great reward.

HADITH.-3g

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that RasuluUah (Sallallaho alaihe wasallam) said,
"Whoever remains steadfast in the five salaat will not
be written amongst the neglectful; and whoever reads

one hundred ayaat in a night will be written among the
qaaniteen (the obedient)."

Hadhrat Hasan Basri (Rahmatullah alaih) reports that
RasuluUah (Sallallaho alaihe wasallam) said, "Whoever
reads one hundred ayaat in a night will be exempted from
the demands of the Qur'an, and one who reads two hun-
dred ayaat will get a reward for offering salaat throughout
the night and one who recites five hundred to one thous-
and ayaat will get one qintaar. The Sahabah asked, "What
is meant by a qintaar?" RasuluUah (Sallallaho alaihe wasal-
lam) replied, "It is equal to twelve thousand daraahim or
danaaneer (Plural of dirham and deenaar, respectively-
unit of currency used in Hijaaz in the Holy Prophet's (Sal-
lallaho alaihe wasallam) days)."

HADITH-40

M 612- ja JL'^rU l^, ^>!Jl Ui JU ^ 'dpL> iJl «>U ^ iX

Hadhrat Ibn Abbas (Radhiyallaho anho) has reported,
"Hadhrat Jibra'eel (Alayhis salaam) once informed
RasuluUah (Sallallaho alaihe wasallam) that many fit-
nahs will certainly appear. RasuluUah (SallaUaho
alaihe wasallam) asked, 'What will be the way out, O,
Jibra'eel?' He replied, 'The Book of Allah."

To act upon the Book of Allah serves as a safeguard
against fitnahs, and its blessed recitation is a means of
relief from the evils. It has already been mentioned in
hadith 22 that if the Qur'an is recited in a house, peace and
mercy descend upon it and Satan quits the place. The
'ulama interpret fitnahs to mean the coming of Dajjaal
(Islamic Anti-Christ), the invasion by the Tatars, and like
incidents. A long riwaayat from Hadhrat Ali (Radhiyallaho
anho) also includes the subject-matter of this hadith.

It is mentioned in this riwaayat of Hadhrat 'Ali (Rad-
hiyallaho anho) that Hadhrat Yahya (Alayhis salaam) told
the Israelites: "Allah orders you to read His Book, and if
you do so, you will be like the people protected in a fort, so

V B

2 >.
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Virtues of the Holy Qur'an

Part 2 Concluding Section 79

that on whichever side the enemy wants to attack you, he
will find there the Word of Allah as a guard to repulse
him."

PART 2
CONCLUDING SECTION

There are a few ahadith over and above the forty
already narrated, which certainly need to be men-
tioned, being appropriate for this place.

In this section, some special virtues of certain surahs
are narrated. These surahs are short, but excel in virtues
and rewards. In addition, there are one or two important
matters, about which the readers of the Qur'an need to be
warned.

HADITH-1

J ^ -41 jpj Jii J\|'%-> iup isit ^j ^ ^ diuit xp > (^)

Hadhrat 'Abdul Malik bin Umair (Radhiyallaho anho)
reports that Rasulullah (Sallallaho alaihe wasallam)
said, "In surah Fatihah there is a cure for all ailments."

The virtues of surah Fatihah are found in many aha-
dith. It is reported in one hadith, "a Sahabi was offering
nafl salaat; Rasulullah (Sallallaho alaihe wasallam) called
him, but since he was offering salaat he did not respond.
After completing the salaat he went to Rasulullah (Sallal-
laho alaihe wasallam), who asked him why he did not re-
spond as soon as h^was called. He submitted that he could
not do so because he was offering salaat. Rasulullah (Sallal-
laho alaihewasallam) asked if he dit not read the following
verse in Qur'an:

;i'ipi (ii jp>Jj -i tj;^!^! ipi ^i> ^i'~^

Respond to the call of Allah and His Messenger when-
ever They call you.

Then Rasulullah (Sallallaho alaihe wasallam) said, "I tell
you of a surah which is the greatest, the most virtuous in

• S

SO*

Virtues of the Holy Qur'an

Part II (Hadith 1)

the Holy Qur'an. It is surah Al-Hamd (The first surah of the
Qur'an), which has seven ayaat. These are the 'Sab'ul
Mathaani' and represent the Grand Qur'an." It is said by
some Sufia that whatever there was in the eadier Divine
Books is condensed in the Glorious Qur'an, and the con-
tents of Qur'an are condensed into 'surah Fatihah; and that
which is in surah Fatihah is found in Bismillaah and that
which is in Bismillah is to be found in its first letter ^ (ba).
It is explained that ^ (ba) is a co-ordinating conjunction
and stands for uniting. Surely the ultimate aim is to effect
union of a devotee with Almighty Allah. Some 'Sufia' have
gone still further and have said that whatever there is in v
(ba) is to be found in its dot, which signifies the Unity of
Allah- a thing which is indivisible as a dot.

Some scholars are reported to have said that the verse-

iiC\ \

iJU*(

"We worship Thee and we seek Thy help", is prayer
for fulfilment of all our objectives, both worldly and spiri-
tual. According to another hadith, RasuluUah (Sallallaho
alaihe wasallam) is reported to have said, "By Him Who is
in possession of my life, a surah like this one has neither
been revealed in the Torah nor in the Bible nor in the
Psalms, nor even in the rest of the Qur'an.

The Mashaa'ikh have stated that the reading of surah
Fatihah with firm belief and faith cures all maladies,
whether spiritual or worldly, external or internal. To use
its writing as an amulet, and also licking its writing is
useful in the treatment of diseases. It occurs in Sihaah (the
six authentic books of'Hadith) that the Sahabah used to
read surah Fatihah and blow upon those bitten by a snake
or a scorpion, and even on the epileptic and on the men-
tally deranged. RasuluUah (Sallallaho alaihe wasallam) had
also approved of this. There is another riwaayat to the
effect that RasuluUah (Sallallaho alaihe wasallam) recited
this surah and blew on Saa'ib bin Yazeed and applied his
saliva on the spot (where some pain was felt by the latter).
According to another hadith, it is said that if, at the time of
going to sleep, one reads surah Fatihah and surah Ikhlaas
and blo\vs on himself he will be immune from all dangers
except death.

According to one riwaayat, surah Fatihah is equivalent
to two-thirds of the Qur'an in reward. It is also reported

that RasuluUah (Sallallaho alaihe wasallam) has said, "I
have been given four things from the special treasure of the
Arsh, from which nothing has ever been given to any one
before. These are surah Fatihah, AayatuI Kursi, the con-
cluding ayaat of surah Baqarah and Surah Kowthar." Hadh-
rat Hasan Basri (Rahmatullah alaih) reports the saying of
RasuluUah (Sallallaho alaihe wasallam) that whoever reads
surah Fatihah is like one who reads the Torah, the Gospel,
the Psalms and the Glorious Qur'an.

It is reported in one hadith that the devil lamented,
wept and threw dust on his head on four occasions; first,
when he was cursed; secondly when he was cast out of
Heaven unto the earth; thirdly when Hadhrat Muhammad
(Sallallaho alaihe wasallam) was given the Prophethood,
and fourthly when surah Fatihah was revealed.

It is reported from Sha'bi (Rahmatullah alaih) that once
a man came to him and complained of pain in his kidney.
Sha'bi (RahmathuUa alaih) advised him to read Asaasul
Qur'an (the foundation of the Qur'an) and blow on the
aching spot. When he inquired what was meant by "Asaa-
sul Qur'an", Sha'bi replied, "Surah Fatihah."

It is written in the established practices of mashaa'ikh
that surah Fatihah is the Isme A'zam ((J^V). the Most
Glorious Name of Allah, and it should be read for the
achievement of all our objectives. There are two ways of
reading it:

One method is to read this surah forty-one times for
forty days, in the interval between the sunnat (a practice of
the Holy Prophet) (Sallallaho alaihe wasallam) and fardh
rak'aats of the Fajr salaat. The meem of ^)\ jt-)\ '^\ ^, (Bis-
millaahir rahmaanir raheem) should be read jointly with
the laam of iiUii (Alhamdu UUaahi). Whatever the ob-
jective may be, it will, insha-Allah (if Allah wills), be ful-
filled. In the treatment of a patient or of one who is
bewitched, it should be recited and blown on water to be
used for drinking.

The second method is to read it seventy times between
the sunnat and the fardh rak'aat of the Fajr salaat on the
first Sunday of a new moon, after which the number is
reduced by ten every day until the course ends with a
reading of ten times on the seventh day. Then this weekly
course should be repeated, so as to complete four weeks. If

w cs

.s ©

Virtues of the Holy Qur'an

the purpose is achieved at^he end of the first month, well
and good, otherwise this course should be repeated for the
second and, if necessary, for the third month.

The surah is also written with water of roses, musk
and saffron, on a porcelain dish, then the writing is washed
off and the wash-water is given to the patient for drinRing
for forty days. This is a sure treatment of chronic diseases.
To read it seven times and then blow on the patient is simi-
larly an accepted treatment for toothache, headache and
pain in the stomach.

All these points have been briefly quoted from the
book 'Mazaahir-e-Haq."

'Muslim Sharif contains a hadith in which Ibn 'Abbas
(Radhiyallaho anho) narrates that once Rasulullah (Sallal-
laho alaihe wasallam] was sitting among us and said, "In
Heaven a door has been opened today which was never
opened before, and out of it has descended an angel who
had never descended before. The angel said to me, "Re-
ceive the good news of two 'anWaar' which have not been
bestowed upon anyone else before. One is surah Fatihah
and the other the concluding portion of surah Baqarah, i.e.
its last 'ruku' (section of the Qur'an)'." These two surahs
have been called 'noor', because on the Day of Judgement
these will travel in front of their readers (illuminating their
path).

HADITH- 2

J^ Jli ^ ^1 Jpj h\ Jp^;J\i ilP '^1 ^j j-Uj ^i ^ .liaP J^ (T)

Hadhrat 'Ataa' bin Abi Ribaah, (Radhiyallaho anho)
says that Rasulullah (Sallallaho alaihe wasallam) is re-
ported to have said, "Whoever reads surah Yaaseen in
the beginning of the day, all his needs for that day are
fulfilled."

Many merits of surah Yaaseen are mentioned in aha-
dith. It is said in one hadith, "Everything has a heart, and
the heart of the Glorious Qur'an is surah Yaaseen. Whoever
reeds surah Yaaseen, Almighty Allah records for him a
reward equal to that of reading the whole Qur'an ten
times."

Part 11 {Hadith 2)

According to another Hadith Almighty Allah recited
surah Yaaseen and surah Taahaa one thousand years before
the creation of Heaven and Earth, and on hearing this the
angels said, "Blessing is for the ummat unto whom the
Qur'an will be sent down, blessing is for the hearts that
will bear, i.e. memorize it, and blessing is for the tongues
that will recite it."

There is other riwaayat like this, "Whoever reads surah
Yaaseen for the pleasure of Allah only, all his earlier sins
are forgiven. Therefore make a practice of reading this
surah over your dead."

According to one hadith, surah Yaaseen is named in,
Torah as mun'imah (giver of good things), because it con-
tains benefits for its reader in this life as well as in the
Hereafter; it removes from him the afflictions of this world
and the next; and takes away the dread of the next life.

This 'surah' is also known as 'Raafi'ah Khaafidhaah',
i.e., that which exalts the status of the believers and de-
grades the unbelievers. According to a riwaayat, Rasulullah
(Sallallaho alaihe wasallam) said, "My heart desires that
surah Yaaseen should be present in the heart of everyone of
my ummat." According to another hadith, if anybody re-
cites surah Yaaseen every night and then dies, he dies as
shaheed (martyr).

It is reported in another hadith "Whoever reads surah
Yaaseen, is forgiven; whoever reads it in hunger, is satis-
fied; whoever reads it having lost his way finds the way;
whoever reads it on losing an animal finds the same. And
when one reads it apprehending that his food will run
short, that food becomes sufficient. And if one reads it
beside a person who is in the throes of death, the same are
made easy for him. And if anyone reads it on a woman ex-
periencing difficulty in child-birth, her delivery becomes
easy."

Maqri (RahmatuUah alaih) said, "If surah Yaaseen is
read by one who fears the ruler or an enemy, he gets rid of
this fear." According to another hadith, if somebody reads
surah Yaaseen and surah Was-Saaffaat on Friday and begs
of Allah something, his prayer is granted. (Most of the
above has been drawn from Mazaahir-e-Haq, though the
scholars of hadith have questioned some of the riwaayaat).

Virtues of the Holy Qur'an

Part II (Hadith 4]

HADITH-3

5j> '^') jim^ ^^ S^j j^ ja ^ ^' :s^j ^j^ ^^ ^ (^)

(v-iJi J ^i,J' 'b.) *iy' $

Ibn Mas'ood (Radhiyallaho anho) reports that Rasulul-
iah (Sallallaho alaihe wasallam) said, "Whoever reads
surah Al-Waaqi'ah every night, starvation shall never
afflict him."

Ibn Mas'ood (Radhiyallaho a,nho) used to command his
daughters to recite this surah evefy night.

The virtues of surah Al-Waaqi'ah are also reported in
many ahadith. There is a riwaayat to the effect that who-
ever reads surahs al-Hadeed, Al-Waaqi'ah and Ar-Rah-
maan, is reckoned amongst the dwellers of Jannat-ul-
Firdaus (the highest level of Paradise). In another hadith, it
is stated that surah Al-Waaqi'ah, is surah Al-Ghinaa. Read
it and teach it to your children. Another riwaayat says:
"Teach it to your wives." Hadhrat 'Aa'ishah (Radhiyallaho
anha) is reported to have emphasized its reading. But it is
low mentality on our part to read it only for sake of petty
worldly gain. If instead, it is read for the contentment of
the heart and for the sake of the next world, then worldly
gains will come to us without the asking.

, HADITH- 4

■S\'^\ J ijp 01.^ ill jpi Jli Jli Arf^ 'iil ^j 5y:> °^y;f- {i^

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that Rasulullah (Sallallaho alaihe wasallam) said,
"There is in the Qur'an a surah of thirty ayaat which
intercedes for a person (its reader) until he is forgiven.
This is surah Tabarakal lazi."

About surah Tabarakal lazi, there is a riwaayat also
that Rasulullah (Sallallaho alaihe wasallam) said, "My

heart desires that this surah should be in the heart of every
believer."

According to a hadith, one who reads surah Tabarakal
lazi and Alif-Laam Meem-Sajdah, between the Maghrib
(dusk) salaat and the Ishaa' salaat, is like a person who
stands in Salaat throughout the night called Lailatul Qadr
(27th night of Ramadhaan-the month of fasting and the 9th
month of the Islamic calendar). It is also reported that if
somebody reads these two surahs, seventy virtues are
added to his account and seventy sins are condoned.
According to another riwaayat, if one reads these two
surahs, a reward equal to that of standing in salaat through-
out Lailatul Qadr is written for him. This is also mentioned
in Mazaahir.

Tirmidhi (Rahmatullah alaih) reports from Ibn Abbas
(Radhiyallaho anho): "Some sahabah pitched a tent, at a
place without knowing that there was a grave at that place.
All of a sudden, those who were putting up the tent heard
somebody reciting surah Tabarakal lazi. They reported the
matter to Rasulullah (Sallallaho alaihe wasallam), who ex-
plained to them that this surah guards against Allah's chas-
tisement and ensures deliverance."

Jaabir (Radhiyallaho anho) reports that Rasulullah (Sal-
lallaho alaihe wasallam) would not go to sleep until he had
recited the surahs Alif Laam Meem-Sajdah and Tabarakal
lazi.

Khalid bin Ma'daan (Radhiyallaho anho) has said that
he had heard it narrated, "There was a man who was a
great sinner, but he used to recite surah Sajdah. He never
read anything else. This surah spread its wings over that
man and submitted to Allah, 'O, my Lord! this man used to
recite me very frequently'. So the intercession of that surah
was accepted. It was ordered that each sin in his account
should be substituted by a virtue." Khalid bin Ma'daan
(Radhiyallaho anho) has also reported, "This surah pleads
for its reader in the grave and says, 'O, Allah! if I am con-
tained in Thy Book, then accept my intercession, otherwise
write me off from Thy Book. This surah appears in the form
of a bird, spreads its wings over the dead and guards him
against punishment in the grave." He has reported all these
merits for surah Tabarakal lazi as well. He himself would
never go to sleep unless he had read these two surahs.

Taa'oos (Rahmatullah alaih) has said, "These two

.It

Virtues of the Holy Qur'an

Part II (Hadith 6J

surahs carry sixty virtues in excess of those carried by any
other surah."

The punishment in the grave is not an ordinary affair.
After death, the first stage that one has to pass through is
the grave. Whenever Hadhrat 'Usman (Radhiyallaho anho)
stood by a grave, he used to weep so much that his beard
would become wet with tears. Somebody asked him why
he wept more at the mention of the grave than he did at the
mention of Heaven and Hell. He replied, "I have heard
from RasuluUah {Sallallaho alaihe wasallam) that the grave
is the first stage towards the Hereafter. Whoever is saved
from chastisement in it, for him the subsequent events
become easy, and whoever is not saved from chastisement
in it, for him the coming events will be harsher still. And I
have also heard that no scene is more horrible than that of
the grave.":

O, Allah! save us from t^iis punishment through Thy
Mercy and Grace.

HADITH- 5

j^'ji y ulr ;jji ^ > ?/r> >J i>r' £^ > *^J' ir* ^r^.

(^ju.^1, ijb ji iljj ^ _^ cJi iJjj> l\^ ^-iJl J^ij 'l^/i (i

Ibn Abbas (Radhiyallaho anho) says: "Somebody asked
RasuluUah (Sallallaho alaihe wasallam) as to which of
the acts is the most virtuous. RasuluUah (Sallallaho
alaihe wasallam) replied J^A'J J^-' ('al-haal wal-murta-
hil'). The man inquired, 'O, RasuUulah (Sallallaho
alaihe wasallam)! what is 'alah-al wal murtahil?' Rasu-
lallah (Sallallaho alaihe wasallam) replied, "It is that
particular reader of the Qur'an who starts reading from
the beginning and continues till he reaches its end,
and after the end, he starts at the beginning again.
Wherever he stops, he proceeds further."

The Arabic word (J**-') ('al-haal) means one who
reaches a halting place, and the word (J*jl') ('al-murtahil')
means one who departs. In other words, as soon as a
reading of the Holy Qur'an is finished, one should start
again. And it should not be that when one reading is fin-
ished the other may be taken up later on. The term (J*>»j JU-i)
('al-haal wal murtahil') is explained in a riwaayat in
Kanzul-Ummaal to mean (^bili ^U-i) (al-khaatimatul miftaah)
(one who concludes and opens), i.e. one who completes the
whole reading of the Holy Qur'an and then immediately
starts another. Probably this has led to the practice gener-
ally prevalent in our country, according to which the
reader while finishing the whole Qur'an does not stop after
reading the last surah but also reads from the beginning of
the Qur'an up to oy<iii . Doing so has now become a mere
ritual and the people do not care to continue further and
complete the reading. This hadith teaches us that, as soon
as one reading of the Glorious Qur'an is completed, a fresh
reading should be taken up immediately and brought to
completion. It is written in Sharhul Ihya as well as in Alla-
mah Suyuti's Al-Itqan that according to Daarami whenever
Rasululiah (Sallallaho alaihe wasallam) read surah an-Naas
(the last surah), he would also read al-Baqarah up to liJAlii
after which he would offer the du'a meant to be read on
completion of a reading of the whole Qur'an.

HADITH-6

Abu Musa Ash'ari (Radhiyallaho anho) reports that Ra-
suluUah (Sallallaho alaihe wasallam) said. "Be watch-
ful towards the Qur'an. I swear by Him in Whose
hands my life is, that the Qur'an is apt to escape from
the hearts more rapidly than do the camels from their
strings."

If a man becomes neglectful in looking after an animal,
and the animal frees itself from the halter, it will bolt away.
Similarly if the Holy Qur'an is not looked after, it will not
be remembered and will be forgotten. The fact that the

-I -2?

Virtues of the Holy Qur'an

Part n (Hadith 7)

Holy Qur'an gets committed to memory is a distinct mir-
acle of the Book itself. Otherwise memorizing a book one-
half or even one-third of its size is not only difficult but
well-nigh impossible. Therefore, the fact that the Holy
Qur'an gets committed to memory is mentioned by
Almighty Allah as a Divine favour in surah al-Qamar,
where it is repeated over and over-

'/SS jA J4» /xU 5T>il UjlJ JUJj

We have made the Qur'an easy for remembrance, So is
there any one who will remember?

The author of al-Jalalain writes that the interrogatory
clause in this ayat is in fact an imperative one. Thus
Almighty Allah has stressed over and over again the im-
portance of memorizing the Qur'an, but if we Muslims are
so perverse as to think that this act is useless and wasteful
of time and energy, this blunder on our part is sufficient to
justify our destruction. It is a matter of surprise indeed
that, when 'Uzair (Alayhis salaam) reproduced the Torah
from memory he was exalted to be called the "Son of God;"
poor indeed is the regard that we have for the blessing and
favour of Allah, that He has made the memorizing of the
Glorious Qur'an easy for all of us (and not only for an indi-
vidual as in the case of Torah). It is for such people that the
Qur'an says:

And those who do wrong will come to know by what a
(Great) reverse they will be over-turned!

It is merely through the grace and blessing of Almighty
Allah that the Qur'an gets memorized, but afterwards, if a
person neglects it, he is made to forget it. There are severe
admonitions for those who forget the Glorious Qur'an after
having learnt it. RasuluUah (Sallallaho alaihe wasallam) is
reported to have said, "The sins of my ummat were shown
to me. I did not find any sin as great as that of forgetting the
Holy Qur'an after having read it. "In another hadith it is
said that any one who forgets Qur'an after having read it,
will appear in the Court of Allah as a leper. According to a
riwaayat of Razeen (RahmatuUah alaih) in 'Jam'ul-Fa-
waa'id', the following ayat refer to it:

But whosoever turns away from My Message, verily. for
him is a narrowed life and We shall raise him up blind
on the Day of Judgement. He shall say: "My Lord, why
hast Thou raised me blind, and I was a seeing one
indeed." He will say, "Even so Our Commandments
came to thee, but thou didst neglect them; even thus
shalt thou be forsaken today. ' ' (XX: 126-6) .

HADITH- 7

4^ ^^, li\'ji\ v}ji^ it Jpj ju ja '^ k\ -^'^ iXj ^ (V)

Buraidah (Radhiyallaho anho) reports that RasuluUah
(Sallallaho alaihe wasallam) said, "He who reads the
Qur'an so that he might thereby get something to eat
from the people, shall so appear on the Day of Judge-
ment that his face will only be a bone, on which there
will be no flesh.

This means that those who read the Glorious Qur'an in
order to fulfil the needs of this world will get no share in
the Hereafter. RasuluUah (Sallallaho alaihe wasallam) has
said, "We read the Holy Qur'an. There are amongst us
Arabs as well as non-Arabs. Go on reading the Qur'an as
you do it now. Shortly, there will rise people who will set
right the pronunciation of letters of the Qur'an as an arrow,
i.e., they will work hard to adorn it and spend hours in im-
proving the pronunciation of each and every letter. They
will take great pains over phonetics. But all this will be
with a worldly motive. They will be the least concerned
with the Hereafter." This hadith further signifies that mere
recitation in a pleasing voice is of no avail if there would
be no sincerity and if the purpose is only to earn worldly
benefit. "There will be no flesh" means that when a man
makes the noblest of all things (i.e. the Qur'an) the means
for earning the inferior things of this world, the noblest of

iB(5

Virtues of the Holy Qur'an

Part II (Hadith 7)

his face, will be deprived of its

all parts of the body, i.e.
beauty.

Once 'Imraan bin Husain (Radhiyallaho anho) hap-
pened to pass by a preacher who recited the Glorious
Qur'an and then begged of the people. He was grieved to
see this painful sight and recited 'Innaa lillaahi wa innaai-
laihi raaji-oon' (verily we are from Allah and will return to
Him). He said that he had heard from Rasulullah (Sallal-
laho alaihe wasallam) that whoever recites the Glorious
Qur'an should beg whatever he needs only from Almighty
AUahi Shortly, there will come into existence a people who
will recite and then beg of the people. It is reported from
some scholars that the "example of one who earns the
gains of this world through the knowledge of deen is like
that of one who cleans his shoes with his cheeks; the shoes
will no doubt be cleaned, but the act is most stupid. It is
such people who are referred to in the following ayat of the
Glorious Qur'an:

Si'ii - 4>4ii< iJ*^' ii/i» ji'iJi »i¥i'

ity for stopping the teaching of the Glorious Qur'an. These
huffaaz think that they are engaged in the propagation of
the Qur'an, but in reality they are obstructing it, through
their misconduct and bad intentions. The ulama have not
permitted the acceptance of salary for teaching the Glorious
Qur'an so that it becomes the primary motive. In fact, the
real motive of the teachers should only be to promote the
education and propagation of knowlegde of the Qur'an. No
salary can be a return for the sublime act of teaching the
Qur'an. Such remuneration is only for meeting personal
needs and has been permitted wtien forced by circum-
stances, in case of dire necessity.

These are they who buy error at the price of guidance.
So their ,commerce doth not prosper, neither are they
guided.

Ubayy bin Ka'b (Radhiyallaho anho) has narrated, "I
taught a surah of the Glorious Qur'an to a man who gave
me a bow as a gift. I mentioned this to Rasulullah (Sallal-
laho alaihe wasallam), who said that I had accepted a bow
from Hell." A similar, incident has been mentioned about
himself by 'Ubaadah bin Saamit (Radhiyallaho anho) in
whose case Rasulullah (Sallallaho alaihe wasallam) he
said, "You have hung between your shoulders a spark from
Hell." According to another riwaayat Rasulullah (Sallal-
laho alaihe wasallam) had said, *'If you are prepared to put
a yoke of Hell round your neck, you may accept it."

Now a word for such huffaaz who are working in
Qur'anic schools, only for the sake of money. It is humbly
requested that they should give a thoughtful consideration
to their status and responsibility. This unbecoming con-
duct on their part is being attacked and made an excuse by
some people for stopping the reading or memorizing of the
Glorious Qur'an. They alone are not responsible for the evil
consequences, but such huffaaz also share the responsibil-

Part III (Final Note]

Oa« *>«^ j^ V^^' ^\

PART-3

FINAL NOTE

The purpose of describing the beauties and virtues of
the Holy Qur'an in the foregoing pages is to cultivate a love
for it. Love for the Holy Qur'an is needed for developing a
love for Almighty Allah, and vice versa. Love for one leads
to love for the other.

. The creation of man in this world is only for the pur-
pose of acquiring a realization of Allah, and all other cre-
ation is for the sake of man. As a Persian poet says:

The clouds, the winds, the moon, the sun and the sky
are constantly at work,

So that you earn your living and do not eat in forgetful-
ness

The whole creation is involved in working for you in
obedience.

The law of justice will not be fulfilled if you fail to
obey (Allah).

So man should learn a lesson from their punctuality
and obedience in their functions of rendering service to
him.

Sometimes, as a warning, temporary changes are
caused in their functions by Almighty Allah. There is no
rain when it should rain; no wind blows when it should
blow; similar changes are wrought in the moon and the sun
through their eclipses. In short, everything is subject to
some change for admonishing those who neglect their duty
to their Creator. How astonishing indeed that all these
things be made subservient to fulful man's needs, yet their
obedience does not lead man to his own submission to the
Creator. Love alone provides the best help for obedience
and submission to Almighty Allah.

Verily, the lover submits to his beloved.

When a person falls in love with someone, submission
and obedience to the beloved becomes his habit and
second nature. Disobedience to the beloved becomes as
hard as it unwilling obedience to one whom one does not
love.

One way of developing love for someone is the obser-
vation of his beauty and excellence. This observation may
be through the physical senses or through inner perception.
If a look at a beautiful face can lead to spontaneous love, a
sweet heart-captivating voice can also sometimes produce a
magnetic effect. A Persian poet says:

Looks alone do not inspire love;

Often this wealth is attained through charming words.

Sometimes it is the sweetness of voice which draws
the heart unconsciously and sometimes it is the beauty and
wisdom of expression which causes one to fall in love. Ex-
perienced men have suggested that in order to develop
love, one should dwell upon the fine attributes of the be-
loved, and none other than the beloved should find a place
in one's heart. It is true even in the case of earthly love that
the sight of a beautiful face or a hand urges one to see the
other parts of the body of the beloved, so that love may in-
crease and the yearning of the heart may be satisfied, but
the stage of satisfaction is never reached. As an Urdu poet
says:

^Sjjoror\foii^/

The disease worsened as the treatment progressed.

If after sowing the seeds in a field, one does not care to
water it, no crop will grow there. Similarly, after falling in
love involuntarily, if one does not pay attention to the be-
loved, this love will vanish in course of time. But if one

Cm ':

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Virtues of the Holy Qur'an

Part III (Final Note)

keeps on visualizing the charming features, the stature as
well as the gait and the manner of speaking of the beloved,
love will go on increasing every moment.

A poet says:

Unusual are the ways in the school of love. One who
learns his lesson gets no leave.

If you forget the lesson of love, there is a riddance for
you at once. But the more you learn it, the more you are en-
trapped. In the same way, if a man wants to develop love
with someone worthy of love, he should find out the excel-
lence, the charms and the valued attributes of the beloved
and should not remain content with what he knows, but
should always be eager to know more about them.

When, even in the case of mortal beloved, the lover is
not satisfied with a partial view of the beloved, and is
always on the lookout for more chances to see as much of
the beloved as he can, then Almighty Allah, the Pure and
Sanctified, Who is the fountainhead of all elegance and
beauty, (and in fact there is no beauty in this world except
His) is certainly such a beloved Whose loveliness and per-
fection knows no bounds and is limitless. One of the mani-
festations of His utmost excellence is the Glorious Quran,
which is the Word of Allah Himself. What greater plasure
can there be for a lover of the Divine, than the fact that the
Qur'an is Allah's own Revelation. A poet says:

ir.(>^^yfu:-^>>J^

'O, flower! how pleased am I with you, You have the
smell of someone (beloved).

Even if we leave aside the consideration that the Holy
Qur'an has its origin in Allah and is His attribute, the re-
lationship that the Qur'an has with Rasulullah (Sallallaho
alaihe wasallam) is enough for a Muslim to adore it. Study
of the Qur'an itself makes one realise that there is no excel-
lence elsewhere that cannot be found in the Glorious
Qur'an.

The limits of sight are narrow and the flowers of your

beauty numerous;
He who plucks the flowers of your spring complains of

the inadequacy of his hold.

There is another verse to this effect:

How many of your gi'aces can be adored;
Your charms are innumerable and my restless heart is
one.

It is evident to the careful reader of the above ahadith,
that there is hardly any important thing of this world to
which attention has not been drawn. Whatever taste for
love and beauty one may possess, its excellence and perfec-
tion will be found in the Qur'an. In the first hadith the ex-
cellence of the Glorious Qur'an has been established over
the beauty, as a whole or in substance, that lies in all
worldly things; against the infinite number of excellent at-
tributes that one can imagine, the Glorious Qur'an is found
to be superior and matchless in respect of all of them.

The Holy Qur'an is superior to all other lovable things,
taken individually or collectively in every respect. If one
loves somebody because of the innumerable benefits accru-
ing from him. Almighty Allah has promised (hadith 2) that
He will give to the reader of the Qur'an more than that
begged of Him by all other persons.

If somebody is adored for his personal greatness, at-
tainment or excellence. Almighty Allah has said (in the
same hadith) that the superiority of the Qur'an over all
other discourses is like the superiority of Allah Himself
over His creation, of the master over his slaves and of the
possessor over those possessed.

V e

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Virtues of the Holy Qur'an

Part III (Final Note]

If anybody is fond of wealth, property, servants and
animals, and loves to rear animals of a particular kind, he
is warned (in hadith 3) that the knowledge of the Qur'an is
far more valuable than any number of good animals ac-
quired even without labour or crime.

If a mystic seeks piety and fear of Allah, and works
hard to acquire them, Rasulullah (Sallallaho alaihe wasal-
1am) has said (hadith 4) that those who become proficient
in the study of the Qur'an, will be reckoned amongst the
angels. The piety of the angels cannot be excelled by any-
body, because they cannot pass even a moment in disobe-
dience to Allah.

Also if anybody takes pride in getting double the
reward or if he likes that his words should carry a double
weight, he should consider how even the reader who fal-
ters in his recitation gets double the reward.

If any jealous person can delight only in evil conduct,
and jealousy has become a part and parcel of his nature
and he cannot give up this vice, he can be rightly jealous of
a hafiz whose excellence is worth being jealous of, as said
by Rasulullah (Sallallaho alaihe wasallam) (hadith 5).

Let one who relishes fruit and cannot live without it,
know that the Qur'an is like citron. If anybody is fond of
sweets, he should know that Qur'an is sweeter than dates.
(Hadith 6 refers to this.)

If anybody is desirous of honour and dignity and
cannot resist being a member of some council, he should
know that the Qur'an exalts the rank of its reader, both in
this world as well as in the Hereafter. (This is mentioned in
hadith?.)

If anybody wants a sincere and dedicated companion,
who should be ready to defend him in every dispute, he
should know that the Qur'an is ready to defend its devotee
in the court of the Emperor of all emperors (as mentioned
in hadith 8.)

If a seeker of subtleties devotes his life to the critical
study of various subjects, and appreciation of a delicate
point is sufficient to turn him away from the greatest pleas-
ure of this world, he should know that the body of the
Qur'an is a treasure full of subtleties (as described in
hadith 9).

If somebody attaches importance to discovering
hidden secrets, and considers that experience in the crimi-
nal investigation department is an accomplishment and de-
votes his life to acquiring it, he should know that the body
of the Holy Qur'an reveals those mysteries whose depths
are boundless and to which hadith 10 refers.

Also if one hankers after the construction of lofty
buildings and wants his special abode to be on the seventh
floor, then verily the Qur'an raises its devotee to the seven
thousandth floor in Paradise.

If anybody desires to do business which should bring
maximum profit with a minimum of labour, he should
know that the recitation of each letter of the Holy Qur'an
yields ten blessings (as referred to in Hadith 10).

If anybody hankers after a crown and a throne, and for
their sake fights battles in this world, he should consider
that the Qur'an gets for the parents of its devotees a crown
whose brilliance has no parellel in this world. (This is
mentioned in hadith 11.)

If there is any expert in feats of jugglery who can catch
a burning coal in his hand or can put a burning match-stick
in his mouth, he should realize that the Glorious Qur'an
provides safety even against the fiire of Hell. (For this see
hadith 12.)

There are people who want to develop good relations
with government officers and take pride in relating how, as
a result of their recommendation to an officer, an accused
had not been punished but had been set free. For finding
access to these officers, they spend their time and money
everyday in flatteries and arrange dinners and so on.
Through the intercession of its devotees, the Glorious
Qur'an arranges deliverance of ten people who shall have
been condemned to Hell. (This is mentioned in hadith 13.)

Now let us consider hadith 14. If somebody is fond of
flowers and gardens and loves sweet smells, he should
realize that the Holy Qur'an has been compared to musk. If
someone loves perfumes and wants to bathe in dried musk,
then the example of the Glorious Qur'an is like a musk-
vase. This is only for illustration, otherwise musk has no
comparison with the fragance of the Holy Qur'an. The par-
ticles of this earth cannot be likened to the Heavenly ones.
A Persian Poet says:

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98 Virtues of the Holy Qur'an

That sprinkling of musk is in fact the act of your looks;
It is out of expediency that lovers accuse the Chinese
deer (reported to yield musk).

A person who is often beaten and works for fear of
punishment, and persuasion is of no avail to him, will be
benefited to know that one whose heart is devoid of the
Qur'an, is like a ruined house (as mentioned in hadith 15.)

If a devotee is in search of the best wa> of all worships
and is careful to devote himself to those acts which brings
maximum of reward, he should know that recitation of the
Holy Qur'an is superior to all other forms of worship, and
it is specially mentioned in hadith 16 that it is superior to
nafl salaat, fasting, tasbeeh and tahleel' (acclamation).

Some people are deeply interested in pregnant ani-
mals, as they fetch more price than the ordinary ones. Ra-
sulullah (Sallallaho alaihe wasallam) has specifically said
that the recitation of the Glorious Qur'an is far more pre-
cious than such animals (see hadith 17.)

Many people are always worried about their health.
They take exercise and bathe every day, they run or go out
for a walk in the morning. There are others who are given
to grief, worry and anxiety. RasuluUah (Sallallaho alaihe
wasallam) has said that the surah Fatihah provides treat-
ment for every disease and the Holy Qur'an cures the ail-
ment of the hearts, as mentioned in hadith 19.

People take pride in so many things that it is difficult
to enumerate all these, for example, some boast of their lin-
eage or good habits, others of their popularity or foresight.
In fact, a thing of real pride is the Glorious Qur'an, which
possesses all beauty and perfection.

As a Persian verse goes:

Part in (Final Notej

• i-^

"What all the other beloveds possess collectively; You
alone possess all that." (For this see hadith 20.)

Many people are fond of accumulating wealth. For this
purpose, they practise miserliness in their food and dress.

undergo many hardships and develop a mania that is not
satisfied by any amount of wealth. RasuluUah (Sallallaho
alaihe wasallam) has advised us that the only thing that
should be treasured as much as possible is the Holy
Qur'an. No treasure of wealth is better than this. (Hadith 21
refers to this.)

Similarly if anybody is fond of illumination and uses
ten electric bulbs to light up his room, he should know that
the Holy Qur'an provides the best of lights.

People earnestly desire to receive presents, and they
expect gifts from their friends every day. They increase
their sphere of acquaintance only with this motive. If
anyone of their friends does not send them their share of
fruit from his garden, they compkin of him. They should
realise that the Holy Qur'an is the best giver of gifts. Peace
descends on those who recite the Glorious Qur'an. If you
are enamoured of someone because he sends you a present
everyday, then you would be pleased to know that the at-
tachment with the Glorious Qur'an will bring you precious
gifts (see hadith 22).

Some people fawn on a minister, so that he may men-
tion them in the court of the ruler, some flatter the subordi-
nates so that they may praise him before the officer.
Sometimes a person entreats others so that they may men-
tion his name in the presence of his beloved. Let all such
people learn how, through the Glorious Qur'an, they may
make themselves worthy of being mentioned by the be-
loved Lord Himself. (We find this mentioned in hadith 23.)

If a person is always eager to know about the most
favourite thing of the beloved, and he is prepared to per-
form even the most arduous task to procure it, he should
know that there is nothing more lovable to Allah than the
Glorious Qur'an.

Some people seek access to the court of the ruler and,
with this end in view, they plan and struggle all their lives.
Through the Holy Qur'an we can become the special
favourites of Almighty Allah, before Whom the greatest of
kings is completely helpless (see hadith 24.)

It is strange that in order to become a member of some
council, or to join the hunting party of some man in author-
ity, people make sacrifices of time, money and comfort.
They use all sorts of mean tactics for approaching them and

ft) B

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100

Virtues of the Holy Qur'an

thereby spoil their own temporal as well as spiritual life,
only for the sake of gaining some false honours. Is it then
not necessary to make some effort to win the real honour,
and become a courtier of the Almighty Lord? If they can
spend their whole life for the vanity of this world, we must
spend at least a part of our lives for pleasing the very One
Who gave us this life.

If you are fond of 'Chistijryat' and do not find solace
except in gatherings of men devotees, you should know
that gatherings for recitation of the Qur'an are far more en-
thralling and attract the ears of the most unmindful.

If you want to attract the attention of our Great Master,
you must devote yourself to the recitation of the Glorious
Qur'an (This is discussed in ahadith 25 and 26).

If we declare ourselves to be Muslims and also feel
proud of Islam, then we should know that it is the com-
mand of Rasulullah (Sallallaho alaihe wasallam) that the
Glorious Qur'an should be recited in a befitting manner. If
our Islam is not a mere declaration and it has really some-
thing to do with obedience to Allah and His Prophet (Sal-
lallaho alaihe wasallam), then we should realise that
Almighty Allah and Rasulullah (Sallallaho alaihe wasal-
lam) have commanded the recitation of the Qur'an.

If you are a staunch nationalist and love a Turkish cap
because you consider it to be a part of Islamic dress, if you
are interested in national culture and its propagation by all
possible means, if you write articles in the newspapers for
this purpose and pass resolutions in public meetings, you
should know that Rasulullah (Sallallaho alaihe wasallam)
has commanded us to do our best to propagate the Holy
Qur'an (see hadith 27.)

At this stage, it will not be out of place to express dis-
appointment about the attitude of our national leaders in
respect of the Qur'an. They do not assist in its propagation
but, in some ways, help in obstructing it. Learning the
Qur'an is looked upon by them as useless and a waste of
time and effort. It is also considered an act of mental waste
and fruitless toil. It may be that some of them are not in
favour of this attitude, but when a group of people are en-
gaged in anti-Qur'anic propaganda, silence on the part of
our national leaders is tantamount to helping them in the
crime. An Urdu poet says:

Part III (Find Note) 101

We admit, you will not disregard us, but

We will be reduced to dust, before you become aware.

There are many who argue that the institution of teach-
ing and learning the Holy Qur'an is promoted by the relig-
ious teachers for earning their bread. This is a vehement
attack on the intention of all such teachers. Those who
make such accusations are responsible for this calumny,
which will have to be proved in the Hereafter. Such people
are humbly requested to consider the results of the efforts
of these so-called "selfish teachers" and also the would-be
results of their own unselfish proposals. Rasulullah (Sallal-
laho alaihe wasallam) has commanded us to propagate the
Holy Book. They should judge for themselves how far they
have personally contributed in carrying out the command
of Rasulullah (Sallallaho alaihe wasallam). Their attention
is drawn to another misconception. Some people might
think that they are not a party to this anti-Quranic propa-
ganda and therefore remain unconcerned, but this cannot
save them from the wrath of Allah.

The Sahabah (Radhiyallaho anhum) said to Rasulullah
(Sallallaho alaihe wasallam):

iJAJi j£sr <-iS -^ Jti OJ^jQl Qj iu^j

"Shall we be destroyed while there are righteous per-
sons amongst us."

Rasulullah (Sallallaho alaihe wasallam) replied, ''Yes
(it will be so), when evil shall have overwhelmed." There
is another hadith to the same effect, "Almighty Allah or-
dered that a certain village should be overturned. Jibraa'eel
(Alayhis salaam) submitted that in that village "there \vas a
person who had never committed any sin. Almighty Allah
said that it was true, but though he witnessed so much dis-
obedience to Me (around him), there never did appear a
frown on his face (in its disapproval)". In fact, it is because
of these ahadith that the ulama do not hesitate to express

V e
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102

Virtues of the Holy Qur'an

Part in (Final Note)

103

their disapproval when they see any disobedience to
Almighty Allah being committed. It is deplorable that some
of our so-called enlightened people consider it to be nar-
rowmindedness on the part of ulama. This so-called broad-
mindedness on the part of such people does not absolve
them of their responsibility. They should understand that it
is not the duty of the ulama alone to check disobedience to
the Commandments of Allah. But it is the duty of every
Muslim who sees disobedience being committed and has
the power to stop it. Bilaal bin Sa'd (Radhiyallaho anho)
has said, "If evil deeds are committed secretly, only the
evil-doers suffer for it, but if they are committed openly,
and nobody prevents them, all the people are punished."

There are some who are fond of history, and travel to
consult old books of history wherever they may find them.
Such people had better devote themselves to the study of
the Qur'an, in which they will find an equivalent to all the
books that are admitted to be most authoritative on the past
ages.

If you want to acquire such a lofty status that even
Prophets be commanded to sit in your company and par-
ticipate in your gathering, you can do so through the Holy
Qur'an. (Hadith 29 refers to this.)

If you are so lazy that you cannot apply yourself to
hard work, even then you can earn an honourable status
without any labour by means of the Glorious Qur'an. You
should sit down and keep on listening silently to children
reciting the Qur'an in a school. Thereby you shall earn a. lot
of reward without any hard work on your part. (This is re-
ferred to in hadith 30.)

If you are fond of variety, you can find it in the various
ideas and different subjects of the Holy Qur'an, some deal-
ing with mercy, others with chastisement, some relating to
different stories and others to various commandments, and
so on. You can also change your mode of recitation, low at
times and loud at others, (see hadith 31.)

If your sins have passed all limits and you believe, you
are to die one day. ahadith 32 to 34 will exhort you to lose
no time and start recitation of the Qur'an, because you can
never find such an influential intercessor, whose interces-
sion is certain to be accepted. On the other hand, if you are
very respectful and your sense of respect and honour

makes you avoid disputes with quarrelsome people, even
at the cost of your valuable rights, you should try to avoid
dispute with the Qur'an on the Day of Judgement, when it
will be the strongest complainant, whose contention will
be upheld and there will be nobody to defend the respon-
dent.

If you are in need of a guide who would lead you to
the house of your beloved, and one would pay any price for
such a guidance, you should take to recitation of the Holy
Qur'an. Again if you want to safeguard yourself against im-
prisonment, you have no way out except recitation of the
Glorious Qur'an.

If you want to acquire the knowledge of the Prophets
and you are Its devotee, hadith 35 shows that you can
specialize in it through study of the Qur'an. Similarly if
you are keen to develop the best of character, you can do so
through recitation of the Holy Qur'an.

If you are very fond of hilly places and they alone pro-
vide you with the best recreation and satisfaction, you
should know that the Holy Qur'an will provide recreation
for you on mounds of musk, even on the Day of judgement,
when all creatures will be in a state of terror. (Hadith 36
refers to this.)

If you want to excel in the worship of Almighty Allah
by remaining busy in nafl salaat day and night, you should
know that teaching and learning the Holy Qur'an Is a better
means of doing so. (See hadith 37.)

If you want to keep yourself away from all troubles and
siivo yourself from all anxieties, you can dp so simply by
devoting vourself to the Holv Qur'an. (This is pointed out
in hadith 40.)

If you need to consult a physician, you should know
that surah Fatihah provides treatment of all diseases, vide
hadith 1 of part 2-Concluding Section.

If your numerous daily needs remain unfulfilled, why
should you not recite surah Yaaseen. vide hadith 2 of part
2-('on(:luding Section.

if vou hanker after money, you had better read surah
VVaaqi'ah'. (hadith 3 under Part 2-Concluding Section,
refers to this.)

« a

.It

104

Virtues of the Holy Qur'an

Part III (Final Note)

105

If fear of chastisement in the grave haunts you, it can
also be relieved by the Glorious Qur'an, vide hadith 4 of
Part Il-Concluding Section.

If you are looking for an occupation that will absorb all
your time, you can find none better than the Holy Qur'an,
vide hadith 5 of Part 2-Concluding Section.

If one has acquired the wealth of the Glorious Qur'an,
he should carefully guard against its loss. To lose such
blessing, after having got it, is a great tragedy. He should
also abstain from such unworthy acts as might convert this
blessing into a curse (vide ahadith 6 and 7 of Part 2 -Con-
cluding Section.)

I know that I am not competent enough to point out
the beauties of the Glorious Qur'an. I have explained them
according to my humble understanding. This has, however,
opened up a field of contemplation for scholars of deep
understanding. According to those who are well versed in
the art of love, the following five qualities of the beloved
incite love. First, it is the being of the beloved, which one
loves. The vicissitudes of time have no effect on the form of
the Glorious Qur'an; this guarantees its life and security.
Secondly, there should be a natural relationship between
the lover and the beloved. The Qur'an is the attribute of
Almighty Allah. The relationship between the Creator and
His creation, the Master and His servants, needs no expla-
nation. A Persian poet says:

The Creator of mankind has, with the life of Man, a
connection that is incomprehensible and unimagin-
able.

An Urdu poet says:

He has a relationship of friendliness with all; He
reaches out to the heart of each and everyone.

The third, fourth and fifth qualities are beauty, perfec-
tion and benevolence, respectively.

If the foregoing ahadith are studied, keeping the above
three qualities in view, scholars will not feel contented
with what has been written by me, but they will them-
selves arrive at the natural conclusion that all consider-
ations that promote love and liking, such as sense of
respect and status, fondness and constancy, beauty and
perfection, greatness and benevolence, peace and pleasure,
wealth and property, in short all such things as promote
love are pointed out by RasuluUah {Sallallaho alaihe wasal-
1am) to be possessed in a superb way by the Glorious
Qur'an. It is but natural that some of these virtues may be
hidden, and may not be directly visible as is the case with
most of the wordly valuables. We do not reject a delicious
fruit because of its rough outer cover. Nobody starts hating
his beloved lady because she wears a veil. He would try, by
all possible means, that his lady love unveils herself, but if
he does not succeed, the very sight of the veil will thrill
him, provided he is sure that it is his beloved indeed
behind it. No doubt, the Glorious Qur'an excels in all the
virtues that induce love, but if, for any reason, we fail to
understand and realize them, it will not be wise on our part
to become indifferent and disappointed. We should at-
tribute this failure to our own shortcomings and feel sorry
at our loss. We should contemplate more and more upon
the beauties of the Glorious Qur'an and become worthy of
understanding the Divine Book.

'Uthman (Radhiyallaho anho) and Huzaifah (Radhiyal-
laho anho) have reported that, if hearts become clean of all
filth, then one would never be satiated with reading the
Holy Qur'an. Thaabit Banaani (RahmatuUah alaih) said, "I
put in a labour of twenty years to learn the Qur'an and it
has been giving me solace for these twenty years." Thus it
is obvious that whoever repents over his sins, and then
meditates upon the Glorious Qur'an, will find it to possess
all beauties that all the beloveds collectively possess. I
wish I were also such a person. I, however, request the
readers that they should not look to the humble personality
of the writer, lest it should prevent them from realizing
their objective, but they should consider the subject-matter
and its source. I am only a means of drawing their attention
to these sublime matters.

V e
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106

Virtues of the Holy Qur'an

Part III (Final Note)

107

At this stage, it is just possible that some reader of this
book might be blessed by Almighty Allah with an urge to
learn the Holy Qur'an by heart and become a hafiz. If
anyone has a desire to make his child a hafiz, then no
special effort is required because this tender age itself is
most conducive to memorizing. But if some grown-up
person desires to memorize the Holy Qur'an, I suggest that
he should start with a special prayer, which was recom-
mended by RasuluUah (Sallallaho alaihe wasallam) and has
been found effective by many people. It has been reported
by Tirmizi, Hakim and others as follows: —

Hadhrat Ibn 'Abbas (Radhiyallaho anho] reports that
he was once in the company of Rasulullah (Sallallaho
alaihe wasallam) when Hadhrat Ali (Radhiyallaho anho)
came in and said "O, Prophet of Allah! you are dearer to
me than my father and mother. I try to memorize the
Qur'an but cannot do so, as it vanishes from my memory."
Rasulullah (Sallallaho alaihe wasallam) said, "Shall I tell
you of a method that will benefit you as well as those to
whom it is conveyed by you? You will then be able to
retain whatever you learn." At the request of Hadhrat Ali
(Radhiyallaho anho) Rasulullah (Sallallaho alaihe wasal-
lam) said, "When the night preceding Friday comes, rise
up in its last third portion, if possible, for that would be ex-
cellent, because this is the best part of the night, as this is
the time when angels descend and prayers are specially
granted at this hour. It was for this time that Hadhrat
Yaqub (Alayhis salaam) had been waiting when he had
said to his sons that he would, in the near future, pray to
his Lord for forgivenes,s for them. If it be difficult to get up
at that time, then you should do so in the middle part of
the night and if even that be not possible, offer the four
rak'aat in the early part of the night. After reciting surah
Fatihah in each rak'aat, surah Yaaseen should be recited in
the first rak'at, surah Dukhaan in the second, surah Alif
Laam Meem Sajdah in the third and surah Mulk in the
fourth. After completing at-tahiyaat (glorification of Allah
in the sitting posture in salat) you should praise and glorify
Almighty Allah abundantly, invoke peace and blessings on
me and on all the Prophets, and seek forgiveness for all be-
lievers and those Muslim brethern who have passed away
before you, and then recite the following du'a."

Before the du'a it may be mentioned that several forms
of 'hamd-o-thana' (praise and glorification), etc., which are

required to be recited before this du'a are reported in other
ahadith given in 'Shurooh-e-Hisn' and 'Munaajaat Maqbul'.
Those who can consult these books should themselves find
the details and thereby enrich their du'a. For the con-
venience of those who cannot read these books, brief ex-
tracts are given as under:

i ^jUIT itJuj iJi'jf- ijjj *^ Upjj 4dl^ iifi jlJUll ujj ^ Ju^t

j . J 4 ° ..Hij *^u«^ij j^,>iJ' gs^J <^^yA'i J.'y^'^ r*^' (^j *^i'i

Ciitjpiji 449^ A^ ^\ c>ui'-.«Jtj

All praise be to Allah, the Lord of Worlds, praise up to
the (countless) number of His creatures, matching His
pleasure, weighty as the weight of His Throne and ex-
pansive as the ink (needed) for the writing of His
Words. O, Allah! I cannot comprehend the praise due
to Thee. Thou art as Thou praisest Thyself. O, Allah!
send Thy peace, blessings and prosperity upon our
Chief, the Ummi (not taught by any one), the Hashi-
mite Prophet Muhammad and upon all the Prophets
and Apostles and upon Thy favourite angels. O, Allah!
forgive us and our brethren who preceded us in faith,
and place not in our hearts any rancour towards those
who believe. O, our Lord! You are Most Compassionate
and Most Merciful. O, Master of the Worlds! forgive
me and my parents and all believers and Muslims,
whether male or female. Verily, Thou art the Hearer
and Granter of our supplications.

After this, the following du'a which was taught by Ra-
sulullah (Sallallaho alaihe wasallam) to Hadhrat Ali (Rad-
hiyallaho anho), as mentioned in the above hadith, should
be read:

Part III (Final Note)

109

'O, Allah! have mercy upon me, so that I always
abstain from sinful deeds as long as I am alive, be kind
to me so that I do not toil in vain pursuits, and bless
me with solace in that which pleases Thee. O, Allah!
the Originator of Heavens and Earth, Master of Glory
and Honour, Lord of such Majesty, attainment of
which cannot even be conceived. O, Allah! the Most
Beneficent, I pray in the name of Thy Majesty and Ef-
fulgence of Thy Countenance, to impose upon by heart
the menforizing of Thy Book, as Thou hast taught me
the same, and grant me such a manner of recitation as
pleases Thee. O, Allah! the Originator of Heavens and
Earth, Master of Glory and Honour, Lord of such Maj-
esty, attainment of which cannot even be conceived!
O, Allah, the Most Beneficent I pray in the name of
Thy Majesty and Effulgence of Thy Countenance, to il-
lumine my visioi) with the noor of Thy Book, bless my
tongue with a flow in its reading, and through its bles-
sing remove heaviness of my heart, open my mind, and
wash away (the sins of) my body. Certainly there is
none except Thee to support me in the cause of truth,
and none except Thee can fulfil this desire of mine.
There can be no safeguard (against evil) nor any power
(over virtue) except with the help of Allah, the Most
High, the Most Great.

Rasululiah (Sallallaho alaihe ivasallam) further said to
Hadhrat Ali (Radhiyallaho anho), "Repeat this act for three,
five or seven Fridays. If Allah so wills, your prayer will
certainly be granted. I swear by Him Who made me Prophet
that acceptance of His prayer will never be missed by any
Deliever."

Ibn 'Abbas (Radhiyallaho anho) reports that hardly had
five or seven Fridays passed when Hadhrat 'Ali (Radhiyal-
laho anho) came to Rasululiah (Sallallaho alaihe wasallam)
and said, "Previously I used to learn about four ayaat but I
was not able to retain them, and now I learn about forty
and I can remember them as clearly as if I have the Qur'an
open before me. Previously when I heard a hadith and then
repeated it I could not retain it, and now I hear ahadith
and, when I narrate them to others, I do not miss a single
word."

May Almighty Allah bless me and you with memoriz-
ing of the Glorious Qur'an and the 'ahadith' by the grace of
His Prophet's beneficence.

*^^j aJIj ^Ui \iiyj UaL. *aLi- > > JWj ii'P ^1 J^j

O, Almighty Allah! by Thy Mercy, send Thy Peace and
blessings on Mohammad (Sallallaho alaihe wasallam),
the best of Thy creation and our Chief, and on his
Family and on his Companions. Thou art the Most
Compassionate of all the Most Merciful ones.

J3 a
■^ a
**- •;
* s
SO

>3S

110

Virtues of the Holy Qur'an

Part IV (Complementary Note)

111

PART 4

COMPLEMENTARY NOTE

The forty ahadith given in the foregoing pages relate to
a special subject-matter and as such it has not been poss-
ible to maintain brevity. These days, we have become easy-
going and it is difficult to bear even slight hardships in the
cause of religion. In view of this, I give here another set of
forty ahadith, which are very brief and are reported at one
place from Rasulullah (Sallallaho alaihe wasallam). The
beauty about it is that it embraces all the vital teachings of
Islam and is unique in this respect. It is given in 'Kanzul-
Ummaal' and ascribed to a group of the earliest scholars of
hadith. Of the scholars of later times, Maulana Qutbuddin
Muha)ir Makki (Rahmatullah alaih) has also mentioned it.
Let those having a zeal for Islam commit at least this hadith
to memory and earn a bounteous reward for doing so little.
This hadith is given below:

:ja ill J_p^U ^ Uj cii il^l j^i 'Js J^ ^tu,. '^ Jii

ojji ^, c^'ij ^(j ^°ij is:i5ui(j ^^1 ^jjij iib -^'^ ji

ouaJj ^pdj jjrjji ^-jjj \^-^ j^ir ^ ,p,j, ip^s -^'^ ii,

A^'j ^j t°y- J- ^j ^j^ i^ J^j J^ ^ ois- 01 cJi 2^j
i*;==ii ju ^\sij dL'juij ji'*:/j lb. iii^ BjiSij -^ jt J iS'j^i

i^ iy j;^u j^ ^^j jj,4i\ ^ ih^j c^ij ^\

^U; 4)11 JClslj JjJ^^il ^; 4^1 pi^'^l/j ^1^1 ^ Jf-l >lj'^j

jkii-ij ill ^up j^ j^bVj ii^ij .-jgi Jp ;^ij ^^ ju.

^ij 5;fJji J. 'Pi -5H j^ Jr^ '^> j-i5'^j f4Mj ^*V'

j^^ dJiiufu 01 ^ij ^iJuJij iiiiJ' jj^ t-^^^i J^*J

4\^ jir > oT>ii uj im'i ^xl4 ^.'^i ^'^' ^i ^^a^-

.U!i

.= o

Salman (Radhiyallaho anha) narrates that he had asked
Rasulullah (Sallallaho alaihe wasallam) about the forty
'ahadith' concerning which he had said that, if anyone
from amongst his Ummat memorized them, he would enter
Paradise. I asked which ahaadith are they? Rasulullah (Sal-
lallaho alaihe wasallam) replied: "You should believe:

(1) In Allah, i.e. in His Person and Attributes; and

(2) The Last Day; and

(3) The Angels; and

(4) The earlier Divine Books; and

(5) All the Prophets; and

(6) The rising after death; and

(7) The destiny, i.e. all that is good or bad is from
Allah; and

(8) That you bear witness that there is none worthy of
worship except Allah, and that Mohammad (Sal-
lallaho alaihe wasallam) is His Messenger; and

(9) That at the time of each salaat you make good
salaat at its proper time after performing a perfect
wudhu; and perfect wudhu is one performed with
due regard even to adaab (due respects) and mus-
tahabbaat (plural of mustahab-desirable action).
Wudhu should preferably be performed afresh at
the time of each salaat, although the previous
wudhu subsists, and this is mustahab. To make
good salaat means to be mindful of its component
parts like fardh, sunnat and mustahab. In another
hadith, it is said that during salaat the rows should
be straight, i.e. the rows should not be curved and
there should be no unoccupied space between
them. This is also included in the meaning of es-
tablishing salaat.

112

Part IV (Complementary NoteJ

(10) Pay the Zakaat (obligatory charity on wealth ex-
cepdinga prescribed limit) and

(11] Fast during the month of Ramadhan; and

(12) Perform Hajj if you have wealth;

The availability of wealth has particularly been men-
tioned, because want of wealth is generally made an
excuse for non-performance of Hajj. Otherwise it is evi-
dent that the other prerequisites that make the Hajj
obligatory should also exist.

(13) You should perform the twelve raka'aat sunnat-e-
mu'akkadah salaat' every day; (According to other
ahadith these twelve raka'aat are detailed as two
raka'aat before the two fardh raka'aat of Fajr salaat,
four before and two raka'aat after the four fardh ra-
ka'aat of Zohr, two after the three fardh raka'aat of
Maghrib, and two after the four fardh raka'aat of
Ishaa'.).

(14) You should never miss the Witr salaat at night;
Witr salaat is waajib (compulsory, but less than
fardh and more important than sunnat) and is,
therefore, specially emphasized.

(15) You should ascribe no partners unto Allah;

(16) You should not disobey your parents;

(17) You should not devour the property of orphans
unjustly; (Unjustly implies that there is no harm in
using the belongings of an orphan in a lawful
manner, as is the case under certain circum-
stances.)

(18) You should not drink wine;

(19) You should not commit adultery;

(20) You should not indulge in false oaths;

(21) You should not give false evidence;

(22) You should not yield to your base desires;

(23) You should not backbite on a Muslim brother;

Part IV (Complementary Note]

113

(24) You should not bring a false charge against a
chaste woman (or a chaste man);

(25) You should not bear ill-will towards your Muslim
brethren;

(26) You should not indulge in useless amusements;

(27) You should not join the idle spectators;

(28) You should not call a short-statured person "O,
you short-statured one!" with the intention of
finding fault with him; (there is no harm if a
person is called by a derogatory nickname which
has become associated with him, provided the
nickname is used neither as a taunt nor as a term
of abuse. But using it as a taunt is not permissible.)

(29) You should not indulge in jokes at the cost of
others;

(30) You should not indulge in slanders among Mus-
lims;

(31) You should be ever grateful to Allah for His boun-
ties;

(32) You should be steadfast in suffering and calamity;

(33) You should not be heedless of chastisement by
Allah;

(34) You should not sever your ties of kinship with
your relatives;

(35) You should discharge your obligations to your
relatives;

(36) You should not curse any creature of Allah;

(37) You should remember and glorify Allah by repeat-

ing

i)fi JUlU

(Subhaanallaah),

ii ILnit

(Alhamdulil-

laah) (all praise is for Allah), "i^H^^^ (Laa ilaaha
illallaah) (there is no god but Allah) and •jS\%\ (Al-
laahu akbar) frequently;

(38) You should not miss the Friday and Eid Salaat

(39) You should believe that whatever good or bad lot
befalls you was predestined and could not be
avoided, and whatever you have missed, you were
ordained to do so; and

a> e

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114 Virtues of the Holy Qur'an

(40) You should not give up the recitation of the
Qur'an under any circumstances."

Salmaan (Radhiyallaho anho) says that he asked Rasu-
lullah (Sallallaho alaihe wasallam): "What reward would
be given to one who memorizes these ahaadith?" Rasulul-
lah (Sallallaho alaihe wasallam) said, "Allah will raise him
up in the company of the Prophets and the ulama."

May Almighty Allah, through His sheer Grace, forgive
all our sins and include us in the company of His obedient
servants by His mercy alone. This is not beyond His gener-
ous grace. The readers are humbly requested to remember
this sinner in their prayers.

MOHAMMAD ZAKARIYA KANDHLAVI,

Mazahir-uJ-UJum, Saharanpur.
29Zilhajl348HIJRI.

Virtues of
SALAAT

Revised translation of
the Urdu book Faza'il-e-Namaaz

3 «

by
Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi

translated by
Abdul Rashid Arshad

CONTENTS

FOREWORD 9

PART I.— IMPORTANCE OF SALAAT

CHAPTER I.— THE REWARDS OF SALAAT

Page No.

Hadith I Salaat is a pillar of Islam 11

Hadith II Salaat wipes out the sins 12

Hadith III Salaat causes forgiveness of sins 13

Hadith IV Salaat washes away the sins 15-16

Hadith V Salaat helps in adversities 17

Hadith VI Salaat is expiation for the sins ... 21

Hadith VII Salaat causes early entry into

Paradise 22

Hadith VIII Salaat is a redeemer 23

Hadith IX Allah's covenant with persons

particular about Salaat 24

Hadith X Value of two rak'aats of Salaat .. . 25

Arbaoon — Forty short Hadiths on the vir-

tuesof Salaat 27

CHAPTER n.— WARNING AND REPROACH ON
DISCARD OF SALAAT

Hadith I Salaat is a partition between

IslamandKufr 33

Hadith II Discarding Salaat is leaving

Islam 34

Hadith III Allah has no obligation to

person discarding Salaat 35

4 Virtues of Salaat

Hadith IV Tremendous loss on missing a

single Salaat 36

Hadith V Discard of Salaat is a major sin . . . 37

Hadith VI Fate of the person neglecting

Salaat 38

Hadith VII Horrible consequences of neg-
lecting Salaat 39

Hadith VIII One Haqb in Hell for each

missed Salaat 48

Hadith IX No portion in Islam for person

neglecting Salaat 49

PART II.— IMPORTANCE OF JAMAAT

CHAPTER I.— THE REWARD OF JAMAAT

Page No.

Hadith I Salaat with Jamaat is 27 times

superior 52

Hadith II Salaatwithjamaat is 25 times

superior 54

Hadith III Vigilance of the Sahabah over

Jamaat — 56

Hadith IV Deliverance from Hell and Free-
dom from Nifaq 58

Hadith V Reward on going to the musjid

even if Jamaat is missed 59

Hadith VI The bigger the Jamaat the more

the reward 59

Hadith VII Perfect light on the Day of

Judgement 60

CONTENTS 5

CHAPTER II.— WARNING AND REPROACH ON
DISCARDING OF JAMAAT

„ J. , Page No.

Hadith I Salaat without Jamaat is not

accepted 64

Hadith II To miss Jamaat does not become

a Muslim 65

Hadith III The Prophet's displeasure on

discarding of Jamaat 66

Hadith IV Salaat without Jamaat an easy

preyforSatan 66

Hadith V Ibn Abbas 's verdict on discard-

ingof Jamaat 67

Hadith VI Person missing Jamaat shall be
unable to prostrate on seeing
Allah's Glory 68

PART III.— IMPORTANCE OF SINCERITY
AND DEVOTION IN SALAAT

CHAPTER I.— QUOTATIONS FROM THE

HOLY QUR'AN Page No.

Quotation I It is the Devotion that reaches

Allah 70

Quotation II Woe unto those who are heed-
less of Salaat 71

Quotation III A Munafiq performs his Salaat

languidly 71

Quotation IV Awful Doom of those ruining

their Salaat 71

Quotation V Worship of an idler is not ac-
ceptable 72

««

6 Virtues of Salaat

Page No.

Quotation VI Success on being humble in

Salaat 72

Quotation VII Salaat is not hard for the

humble 73

Quotation VIII Allah's praise for those who es-
tablish Salaat 73

Quotation IX Reward for those spending the

night in Salaat 74

Quotation X Reward for those who forsake

their bed to cry unto Allah 74

Quotation XI Allah's praise for vigil 75

Quotation XII Distinction of paying adoration

at night 75

Quotation XIII Reward for constancy in Salaat : .

CHAPTER II.— STORIES FROM THE LIVES
OF THE PIOUS

Story I Sheikh Abdul Wahid's vision ... 78

Story II Sheikh MazharSa'adi's vision .. 78

Story III Abu Bakr Dharir's story about a

young slave 78

Story IV A Sheikh's dream 79

Story V Sheikh 'Ata's story about a slave

girl 79

Story VI Sirri Saqati's account of his

slave 79

Story VII Sirri Saqati's story about a pious

woman 80

Story VIII Sheikh Abu 'Abdullah Jala's

story about a porter 80

CONTENTS 7

Page No.

Story IX A surgical operation during

Salaat 81

Story X Abu Amir's story about a slave

woman 81

Story XI Story of Umar bin Abdul Aziz .. . 82

Story XII Muhammad bin Munkadir's

Salaat 83

Story XIII ThabitBanani's Salaat 83

Pursuits of a few pious Persons . . 84

CHAPTER III.— QUOTATIONS FROM AHAADITH

Hadith I Reward proportional to Sincer-
ity 86

Hadith II Reward of good Salaat 86

Hadith III Benefit of Nafl Salaat 88

Hadith IV Salaat, the first thing to be reck-
oned for 89

Hadith V The worst thief go

Hadith VI Keeping the body at rest in

Salaat 92

Hadith VII Salaat preserves from lewdness

and iniquity 94

Hadith VIII Qunoot in Salaat 95

Requisites of good Salaat sug-
gested by the Sufis 99

Significance of wording of

Salaat 102

Salaat of a few Sahabah, Tabi-

'een and Sufis 105

An Important Note no

<=> «-

6W3

FOREWORD

IN THE NAME OF ALLAH, THE MOST
GRACIOUS, THE MOST MERCIFUL.

AUTHOR'S FOREWORD

^ilJ SUAJl *frUfij v»^j *jlj ^p\ AJjl-j l^ ^j JbJj ilUi

"We glorify Allah and ask blessings on and salute His
noble Prophet, his companions and those who follow
him in upholding the cause of the right religion."

The indifference of Muslims towards practising Islam
these days is too well known. So much so that even Salaat,
which is the most important pillar of Islam (after Imaan)
and the first and the foremost thing to be reckoned on the
Day of Judgement, is being badly neglected. Although every
call to 'Islam', nowadays, seems to be only a cry in the wil-
derness, yet experience shows that efforts in this direction
are not altogether fruitless. The glorious words of the Holy
Prophet (Sallallaho alaihe wasallam) are sure to benefit
those with a receptive and submissive frame of mind. With
this idea in view and to comply with the long-standing re-
quest of some of my dear friends, I have taken upon myself
to write this booklet, which is the second of the series on
'Tabligh', the first one being "Virtues of Tabligh."

The present-day Muslims, in respect of their behaviour
towards Salaat, can be divided into three groups. A large
number among them is totally unmindful of Salaat. Quite a
few observe their Salaat, but are not particular about
Jamaat. Then there are those who are regular in their Salaat
{with Jamaat), but their Salaat is devoid of the care and
thoroughness which it demands. I have divided the book
into three parts to suit the requirements of each group. In
each part, the illustrious Ahaadith of the Holy Prophet
(Sallallaho alaihe wasallam) are quoted with their simple
translation. The translation is idiomatic and not literal. Ex-
planatory notes have been added wherever necessary. The
names of the books of Hadith from which the quotations
are taken have also been mentioned for reference.

44ii 4\j cir jj aJIp c i»u ^\ 'jA'^ u j

And my success can only come from Allah! And in
Him I trust and unto Him I turn (XI:88)

PARTI

IMPORTANCE OF SALAAT

There are two Chapters in this part. The first one is on
portance of salaat. and the second of 'Warning and
proach' for those who neglect or discard salaat.

hn-
Re-

CHAPTER I

THE REWARDS OF SALAAT

Hadith.— 1

^ ji. 'pLns 'J. ^ h jpj ji5 Jii i^ iiii ^j >^ j5< ^ ^

Hadhrat Abdullah bin Umar (Radhiyaliaho anho) nar-
rates that he heard the Prophet (Sallallaho alaihe wasallam)
saying:

"Islam is founded on five pillars: bearing witness that
there is no god but Allah, and Muhammad (Sallallaho
alaihe wasallam) is His servant and apostle: establishment
of salaat: paying of Zakaat; performance of Hajj: and fasting
in Ramadhaan."

The Prophet (Sallallaho alaihe wasallam) has com-
pared Islam to a canopy resting on five supports. The Kali-
mah is the central support and the other four pillars of
Islam are. so to say, the remaining four supports, one at
each corner of the canopy. Without the central support, the
canopy cannot possibly stand, and if any one of the corner
supports is missing a collapse will result in the defective
corner. Now, let us judge for ourselves how far we have
kept up the canopy of Islam. Is there really any pillar that
is being held in its proper place?

The five pillars of Islam mentioned in this Hadith sig-
nify the most essential duties of a Muslim. Although a
Muslim cannot do without any one of them, yet salaat in
Islam occupies a position next only to Imaan. Hadhrat Ab-
dullah bin Mas'ood {Radhiyaliaho anho) says:

"Once, I inquired of the Holy Prophet (Sallallaho
alaihe wasallam), which act (of man) was the dearest to
Allah. The Prophet replied, 'salaat'. I then inquired which
act came next (in order of merit) and the Prophet replied,

* .u

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J. xj-ri-i ^_, ^jUJi ,i^j ,^/!i ^ ^j-^' J'-ij ('> j^) t^^-ia^j ^'y^'i 2^*i >

C<1

Virtues of Salaat

'Kindness to parents'. I again asked what was next and he
answered 'jihaad'."

Mulla AH Qari (Rahmatullah alaih) has quoted this
Hadith in support of the belief that salaat is the most im-
portant religious duty after Imaan. This is further corrobo-
rated by a hadith, in which the Holy Prophet (Sallallaho
alaihe wasallam) is reported to have said:

"Salaat is the best of all that has been ordained bv
Allah."

Hadith.— II

dii^ k iJrj i^ s:^. 'iiU\ J-^ i^^'i iyii' 01 jis i»i jpju

"Hadhrat Abu Zar (Radhiyallaho anho) narrates that
once the Holy Prophet (Sallallaho alaihe wasallam) came
out of his house. It was autumn and the leaves were falling
off the trees. He caught hold of a branch of a tree and its
leaves began to drop in large number. At this he remarked,
'O, Abu Zar! (Radhiyallaho anho) when a Muslim offers his
salaat to please Allah, his sins are shed away from him just
as these leaves are falling off this tree. "

In autumn, usually, the leaves of the trees fall in large
numbers, so much so that on some trees not a single leaf is
left behind. The same is the effect of salaat performed with
sincerity and devotion. All the sins of the person offering
salaat are wiped off. It should, however, be remembered
that according to the verdict of the theologians, it is only
the saghaa'ir (minor sins) that are forgiven by the perform-
ance of salaat and other services. The kabaa'ir (major sins)
are not pardoned without repentance. We should, there-
fore, in addition to saying salaat, be particular about doing
taubah (repentance) and istighfaar (seeking forgiveness).
Allah may, however, pardon, by His bountiful Grace, even
the kabaa'ir of any person because of his salaat.

Part I (a)-Importance o/ Salaat
Hadith.— Ill

UUt i^ii 5>2i sL^ OUL ^ ci" JlS iiP 4H ^j OUSp ^J >
t^ >i*(»J 'J^ ^^ ^^ ^>^. J^ ^' ^JJ ^'^ J^ '^J^ ^^- ^

dii ii» jiii^ -J^ H\ JuLu j\i» isjj 6us ^ i^i^ u:^ v^i?

jjjji ijjb 6ui usr i\M ciuj cpi^' II
Jcj\ juii ou--^*i 01 jiJi ji uJij 0\ ^> 5^1 ^} J»ij ^

Hadhrat Abu Uthman (Radhiyallaho anho) says: "I was
once sitting under a tree with Hadhrat Salmaan (Radhiyal-
laho anho). He caught hold of a dry branch of the tree and
shook it till all its leaves fell off. He then said to me, "O,
Abu Uthman! (Radhiyallaho anho) Will you not ask me
why I am doing this?" "Do tell me," I entreated. He said,
"The Apostle of Allah had done exactly like this before me,
while I was with him under a tree. He caught a dry branch
of it and shook it. till all its leaves fell off". At this he said:
'O, Salmaan! (Radhiyallaho anho) will you not ask me why
I am doing this?' I replied: 'Do tell me why you are doing
this?' He remarked: "Verily when a Muslim takes wudhu
properly and then observes his salaat five times a day, his
sins fall off just as these leaves have fallen off. He then re-
cited the following verse of the Holy Qur'an:

"Establish salaat at the two ends of the day, and at the
approaches of the night. Verily, good deeds annul ill
deeds. This is a reminder for the mindful. (XI: 114)"

The behaviour of Hadhrat Salmaan (Radhiyallaho
anho) in the above hadith displays the profound love
which the Sahabah had for the Prophet (Sallallaho alaihe

Virtues of Salaat

wasallam). They would often cherish the sweet memories
of the time when the Prophet (Sallallaho alaihe wasallam)
was living among them. They would, while quoting him,
enact exactly what they had seen him doing at a particular
moment.

It is really very difficult to cover all the traditions of
the Holy Prophet (Sallallaho alaihe wasallam), which deal
with the importance of salaat and which declare forgive-
ness for those who guard it. As had already been said
before, the theologians restrict this declaration of forgive-
ness to saghaa'ir (minor sins) only, but in the text of the
hadith there is no such restriction. My learned father gave
me two reasons for this. Firstly, it does not really become a
Muslim to commit any of the kabaa'ir (major sins). If per-
chance any such sins are committed by him, he cannot rest
in peace (due to inherent fear of Allah in him) until he
washes them with his tears of repentance in crying before
Allah. Secondly, the person who performs his salaat with
sincerity and thoroughness is very likely to do istighfaar
quite a number of times daily. Look for instance at the clos-
ing prayer of salaat itself, viz:

IjikA ^>ij cJi ^\ ^pli\ ^-ij s'-^ uit ig^ cOife 'J\ J4i)t

"O, My Lord! I have wronged my soul a great wrong,
and none forgiveth sins save Thou alone. Then forgive
me and have mercy on me. Verily, Thou art the For-
giving, the Merciful."

In the above hadith, mention is made of wudhu to be
done properly. We should, therefore, be sure of the regu-
lations about wudhu and try to observe all of these. For

example, take the case of miswaak. It is sunnat of wudhu,
but is very often neglected. It is said in a hadith that the
salaat offered after doing miswaak is seventy times superior
to the salaat without miswaak. In another hadith, use of
miswaak has been enjoined very strongly, and the follow-
ing benefits are attributed to it:- —

"It cleanses and sweetens the mouth and checks its
bad smell."

"It is a cause of Allah's pleasure and a blow to the
Devil."

Part I faj-lmportance of Salaat 15

"Allah and his angels love the person doing miswaak."
"It strengthens the gums and improves eye-sight."

"It is a purge against bile and phlegm."

To crown all, "It is a sunnah i.e. the practice of our be-
loved Prophet (Sallallaho alaihe wasallam). '

As many as seventy virtues of the miswaak have been
enumerated by the theologians. It is said that a person in
the habit of miswaak dies with the Kalimah on his lips.
The rewards of taking wudhu properly are very many. It is
mentioned in ahaadith that the parts of body washed in
wudhu shall glitter on the Day of judgement and, by this
(distinction), the Prophet (Sallallaho alaihe wasallam) will
at once recognise his followers.

Hadith.— IV(a)

"Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that once the Prophet (Sallallaho alaihe wasallam)
asked his companions, 'Do you believe that dirt can
remain on a person bathing five times a day in a brook
running in front of his door?' 'No', replied the compan-
ions, 'No dirt can remain on his body.' The Prophet
(Sallallaho alaihe wasallam) remarked: 'So, exactly
similar is the effect of salaat offered five times a day.
With the Grace of Allah, it washes away all the sins'."

Hadith.— IV(b)

9V a-^ ty- cP *^' ^r^- r-^' '-r>^. J^ /^ 4^ ^

"Hadhrat jaabir (Radhiyallaho anho) narrates that he
heard the Prophet (Sallallaho alaihe wasallam) saying:

16 Virtues of Salaat

"The likeness of five times daily salaat is as the like-
ness of a deep brook running in front of the door of a
person who bathes therein five times a day."

Running water is generally free from dirt, and the
deeper it runs the cleaner and purer it is. A bath in such
water surely removes dirt from the body and makes it
clean. Salaat offered with due regard for its essentials like-
wise cleanses the soul of all sins. There are several ahaa-
dith of the same meaning, though with slight variations in
expression, narrated by different companions of the
Prophet (Sallallaho alaihe wasallam). Hadhrat Abu Sa'eed
Khudri (Radhiyallaho anho) narrates that he heard the
Prophet (Sallallaho alaihe wasallam) saying:

'Each of the five salaats expiates the sins committed
since the salaat preceding it. To explain, let us take the
case of a person working in a factory. His job is such
that his body gets covered with dust. But there are five
streams of running water in between the factory and
his house and, on his return from the job, he takes a
bath in each stream. The effect of five times daily
salaat is quite similar. Any sins of omission and com-
mission between two salaats are forgiven on account of
'istighfaar and taubah in each salaat.'

The Prophet (Sallallaho alaihe wasallam) through such
parables, aims at impressing that salaat has the wonderful
power of removing the sins. If we fail to avail of Allah's
mercy, surely we ourselves are the losers.

To err is human. We are likely to commit innumerable
acts of displeasing Allah and deserve thereby. His wrath
and punishment, but look how relenting our dear Allah is!
He has most graciously shown us the way to earn His
mercy and forgiveness. It is a great pity if we do not avail of
this great favour. Our Allah is always eager to show us His
mercy on very small grounds. It is said in a hadith, that if a
person goes to bed with the intention of getting up for Ta-
hajjud and perchance does not wake up, he receives the
full reward for Tahajjud, although he has been enjoying his
sleep at the time of Tahajjud. How boundless is the grace of
Allah and what a tremendous loss and deprivation if we do
not receive blessings from such a Giver.

Part I (a)- Importance of Salaat
Hadith.— V

J\ ^jJ ji\ ij'j^ \i\ ^ ill J_pj OlT J\5 itf. ^1 ^^j iiuJJ' jp

j^\ J^}^ J liT ji^ j.\j jjb j.i, Xi-i jr^-l 5^1^'

"Hadhrat Huzaifah (Radhiyallaho anho) says that,
whenever the Prophet (Sallallaho alaihe wasallam)
happened to face any difficulty, he would at once
resort to salaat."

Salaat is a great blessing of Allah. To resort to salaat at
the time of worry is to hasten towards His mercy, and
when Allah's mercy com.es to rescue, there can remain no
trace of any worry. There are many traditions concerning
this practice of the Holy Prophet (Sallallaho alaihe wasal-
lam). Similar was the practice of his companions, who fol-
lowed him in the minutest detail. Hadhrat Abu Darda
(Radhiyallaho anho) says: "Whenever a strong wind blew,
the Prophet (Sallallaho alaihe wasallam) would immedi-
ately enter the musjid and would not leave until the wind
had subsided. Similarly, at the time of a solar or lunar
eclipse, the Prophet (Sallallaho alaihe wasallam) would at
once start offering salaat. Hadhrat Suhaib (Radhiyallaho
anho) was informed by the Prophet (Sallallaho alaihe wa-
sallam) that all the previous Apostles of Allah (peace be
upon them) also used to resort to salaat in all adversities.

Hadhrat Ibno Abbas (Radhiyallaho anho) was once on
journey. On his way he got the news of the death of his
son. He got down from his camel and offered two rakaat of
salaat, praying in Tashahhud for a long time. He then re-
cited 'Innaa lillaahi wa innaallaihi raaji-oon' and said, "I
have done what Allah has ordered us to do in His Holy
Book i.e.:

1 ti*S^\ s

SjColtj r^^.

"Seek Allah's help with patience and salaat" (II: 45).

Another similar story is narrated about him. He was on
a journey when he received the news about the death of his
brother Quthum. He descended from his camel by the road-
side, and performed two rakaats of salaat and kept praying
in Tashahhud for a long time. After finishing his salaat, he

2 "3

Virtues of Salaat

Part I (aj- Importance of SaJaat

rode his camel reciting the following verse of the Holy
Qur'an:

^USjl Jp ^\ V^ \^\j IjCaih P^S

"Seek Allah's help with patience and salaat, and truly
it is indeed hard except to the humble minded."

{II: 45).

There is yet another story about him. On hearing of the
death of a wife of the Holy Prophet (Sallallaho alaihe wa-
sallam), he fell down prostrate. When somebody asked him
the reason he said, "Our dear Prophet (Sallallaho alaihe
wasallam) had enjoined on us to prostrate (in salaat) when-
ever a calamity were to befall us. What calamity can be
greater than the death of the Ummul-Mo'mineen?"

When Hadhrat Ubaada (Radhiyallaho anho) was about
to breathe his last, he said to the people around him, "I
prohibit one and all from crying over me. When my soul
departs, I ask every one to perform wudhu, observing all its
essentials, and to go to the musjid and pray for my forgive-
ness, because our Gracious Allah has enjoined on us to
"Seek help with patience arid salaat." After that, lay me
down in the pit of my grave."

Hadhrat Nadhr (Radhiyallaho anho) narrates, "Once it
became very dark during the day in Madina. I hurriedly
went to Hadhrat Anas (Radhiyallaho anho) to know if he
had ever experienced similar conditions during the life-
time of the Holy Prophet (Sallallaho alaihe wasallam). He
said to me, "M'aathallaah! During those blessed days,
whenever the wind blew strong, we would hurry to the
musjid lest it should be the approach of the Last Day."

Hadhrat Abdullah bin Salaam (Radhiyallaho anho)
narrates that whenever the members of the Prophet's family
were hardpressed in any way, the Prophet (Sallallaho
alaihe wasallam) would enjoin upon them to say salaat,
and would recite the following verse of the Holy Qur'an:

"And enjoin salaat upon thy people and be thyself
constant therein. We ask not of thee to provide suste-
nance. We provide it for thee. And the Hereafter is for
the righteousness." (XX: 132).

It is said in a hadith that when somebody is confronted
with a need, whether pertaining to this life or the Hereafter,
or whether it concerns Allah or a mortal, he should per-
form a perfect wudhu, offer salaat of two rakaats, glorify
Allah, then ask blessing for the Prophet (Sallallaho alaihe
wasallam), and then pray as under:

mI)

"There is no god save Allah-the Clement-the Bour^ti-
ful. Glorified be Allah, the Lord of the tremendous
throne. Praise be to Allah, the Lord of the worlds. I ask
Thee all that leadeth to Thy Mercy and deserveth Thy
forgiveness. I ask Thee abundance in all that is good
and refuge from all that is evil. Leave me no sin but
Thou pardonest it, and no distress but Thou removest
it, and no need but Thou fulfillest it. O, most Merciful
of those who show mercy!"

Wahb bin Munabbih writes: "Have your needs fulfilled
by Allah through salaat. In the good old time, if a c^alamity
befell the people, they would hurry towards salaat." It is
said that in Koofah there was a porter who was well known
for his honesty. People trusted him with their valuables
and money, which he carried from one place to another.
Once he w^s on his usual errand when a personmet him
on the way;and asked him about his destination. Wheathe
porter gave him the required information, he-said , "I am
also bound for the same destination. If I could walk, I
would have accompanied you on foot. Will you kindly give
me a lift on your mule for one dinaar?" The porter agreed
and allowed him to share the mule with him. They came to
a crossing on the way. The person said, 'Now, which road
will you take?' 'The main road, of course,' replied the
porter. The person said, 'No, brother. We should go by the

0) es

6j ^ JLuii ^*i ^>ii 4^3 ill 'ii\^ ^;^'i ^\ i&i "^'i *ji "^ |

j ^/jiJJ, ^l>j AU^j oUrji dlA ^\

-ijjl ^ji U l^ ♦ill Ci»; iJU Jf

Virtues of Salaat

Part I (a)-Importance of Salaat

other road which is a shortcut and there is plenty of grass
enroute to feed the animal' The porter said, 'I have never
been on this path.' The person remarked, 'But I have travel-
led by this route quite often'. The porter believed him and
put the animal on that path. After some distance, the path
ended in a terrifying forest where a large number of dead
bodies were lying about. All of a sudden the person
jumped down from the mule and took out his knife with
the intention of slaying the porter. 'Hold your hand',
shouted the porter, 'Take the animal and its load, but do
not kill me'. The person refused to listen to his entreaty
and swore that he would first kill the porter and then take
possession of the animal and the goods. Seeing that his en-
treaties fell on deaf ears and that his cruel heart would not
melt, the porter said to him, 'AH right if you must kill me,
then permit to say my salaat of only two rakaats.' The
person agreed and remarked, 'You can please yourself. All
the dead you see over here made the same request, but
their salaat was of no avail to them.' The porter started the
salaat, but could not recollect any soorah to connect with
the Fatihah, in spite of his best efforts. Meanwhile the
person grew impatient and pressed him hard to hurry up
with the salaat. All of a sudden the following verse flashed
to his mind:

'Is it not He Who answereth the wronged one when he

crieth unto Him, and removeth the evil . . . (XXVII-62).

The porter was reciting the verse and the tears welled
up in his eyes, when a horseman suddenly appeared on the
scene. He was wearing a glittering helmet and held a spear
in his hand. He pierced the body of the pitiless rogue with
his spear and killed him there and then. A flame of fire
rose from the spot where the dead body fell. The porter fell
down prostrate and thanked Allah. After finishing his
salaat, he ran towards the horseman and requested him to
disclose his identity. He replied, 'I am a slave to Him who
answereth the wronged one. You are now safe and can go
wherever you like.' Saying this, the horseman rode away
and disappeared."

Indeed salaat is a tremendous asset. Besides pleasiiig
Allah it often gets us deliverence from the calamities of this

life and provides us with tranquility and peace of mind.
Ibn Seereen writes: "If I be allowed to choose between
Paradise and salaat of two rakaats, I would prefer salaat.
The reason is quite clear. Paradise is for my own pleasure
while salaat is for the pleasure of my dear Lord." The Holy
Prophet (Sallallaho alaihe wasallam) has said: "Enviable is
the lot of that Muslim who is with least encumbrance,
whose main fortune is salaat, who remains content with
humble provision throughout his life, who worships his
Lord in a dutiful manner, who lives a nameless life and
who dies an early death, with very little to bequeath and
very few to mourn him." In another hadith, the Holy
Prophet (Sallallaho alaihe wasallam) is reported to have
said: 'Offer your salaat at your homes quite frequently, so
that these may be blessed with Allah's Grace and Mercy."

Hadith.— VI

j_J-l .A;u- Jf- ^Ulj Juf\ c\jj \j\y ^ ^1 JA iaUJ JU] 4llj JUi t_p

"Abu Muslim narrates: I went to see Abu Umaamah
(Radhiyallaho anho) while he was in the musjid. I
asked him if he had really heard the Holy Prophet (Sal-
lallaho alaihe wasallam) saying, "When a person per-
forms wudhu with right performance and then says his
fardh salaat, Allah forgives him all the sins committed
that day by his feet in going towards evil, by his hands
in doing evil, by his ears in listening to evil, by his
eyes in looking at evil and by his heart in thinking of
evil.' He replied, 'By Allah, I have heard these words
from the Holy Prophet (Sallallaho alaihe wasallam)
again and again."

Many of the companions have narrated this Hadith
with slight variations. Those endowed with the power of
Kashf can even witness the sins being shed. It is said of

3 a
>

Virtues of Salaat

Part I (aj- Importance of SaJaat

Imam Abu Haneefa (RahmatuUah alaih) that he could tell
from the water falling down from the limbs of the person
performing wudhu as to which sins had been washed off
therewith. In a narration by Hadhrat Uthman (Radhiyallaho
anho), the Holy Prophet (Sallallaho alaihe wasallam) is re-
ported to have warned against being wrong-headed in com-
mitting sins in the hope of getting them redeemed through
salaat. We have, really, no ground to behave as such on
this account. After all, what is the quality of the salaat that
we offer? If Allah merely absolves us of our obligation it is
His very special favour and grace. Again it is the height of
ingratitude to disobey Allah just because He is Clement,
Merciful and Forgiving.

Hadith.— VII

uLi ipUiJ ^ ^ ^.j* ^'*^j '^^ J»i ^ ^' ^'^ ''y-j* ^^ >
J^ ijJi, jii ai- ^"i >*:ii >ij uii^i ^^^ ^ ,^' J>-j ^
djjij d4^ u^Di j3 s^'i jrii U4I. j^p\ cJi> -ill j;J'

Aij sju JiTj lisTj aiTj ciSi iL. Jj>j hini'j «i« fU» ii '^»

Hadhrat Abu Hurairah {Radhiyallaho anho) narrates,
"Two persons of one clan came to Prophet (Sallallaho
alaihe wasallam) and embraced Islam at one and the
same time. One of these was martyred in a battle and
the other died a year later, Hadhrat Talha bin Ubaidul-
lah (Radhiyallaho anho) says that he saw in his dream
that the person who had died later was admitted into
Paradise before the martyr. This surprised him. I do
not recollect whether it was he or somebody else who
narrated this dream. The Prophet (Sallallaho alaihe
wasallam) thereupon remarked: "Has not the person
dying later fasted for one additional month of Rama-
dhaan, and has he not offered six thousand or odd ra-
kaats of salaat more during the year he lived after the
martyr?"

Really, we do not know how valuable salaat is! The
Holy Prophet (Sallallaho alaihe wasallam) was often heard

saying, "The comfort of my eyes is in salaat." This is an ex-
pression of his profound love for salaat. As such, what else
can be more valuable than salaat?

Hadith.— VIII

Jtlp aUi sLw Jli ill ^ ill Jpj > A^ ^1 ^:^i iyLJ. ^\ ^

^^\ J[p ^Jfiji u ij^'ii ijiji ^31 ^u jjii 5jt> jr 5>^

jl^l Ojii*- lil» tfirfU i^Jji^ j^l iijUuij ii'jJ^ttQk hjiji^ •-

dJJ> JLJ i;»il ojija^ lili dJJi jy v/Ji ojia^ liU dJJi jy II

Hadhrat Ibn Mas'ood (Radhiyallaho anho) narrates that
he heard the Holy Prophet (Sallallaho alaihe wasallam)
saying: "At the approach of the hour of a salaat, an
Angel is deputed to proclaim, 'Arise, O Children of
Aadam! and extinguish the fire that you have (by com-
mitting sins) kindled to burn yourselves. So, the
people rise up, perform wudhu and offer their Zuhr
prayer. This causes forgiveness of their sins committed
since day-break. The same is repeated at Asr, Maghrib
and Ishaa. After Ishaa people go to bed, but there are
some who busy themselves in good, while some others
in evil deeds.

Hadhrat Salmaan (Radhiyallaho anho) says, "After
Ishaa the people get divided into three groups. There are
some for whom the night is a source of blessing and gain.
They are those who spend it in the worship of Allah, while
other people are asleep. For them the night brings great
reward from their Lord. There are others who turn their
night into a burden and curse for themselves, for they in-
dulge in various dark deeds in the dead of night. To them
the night brings woe and misery. There is the third group
of people who go to bed immediately after Ishaa; they
neither gain nor lose."

Hadith.— IX

Virtues of Salaat

a ^-^ j^ M^'f^ yj ^Mf- jt ^^ -t^i' j^j^, jf^ ^^

jbj-i, ;_i J\ j,\} Jjil. jr^i Uaii *J} *^U o<l> ^y^ s^' *'-!>-'' j/^' J-^' ^ '-^ '^■^

Hadhrat Abu Qataadah bin Rab'iyy (Radhiyallaho
anho) says, "He heard the Prophet (Sallallaho alaihe
wasallam) saying, Allah has said, "O, Muhammad! I
have ordained five times daily salaat for thy followers.
I have made a covenant with myself that whosoever is
regular in performing his salaat at its fixed hour, he
shall be admitted into the Paradise. Those of thy fol-
lowers who do not guard their salaat, are not included
in this covenant. ' '

In another hadith, it is said that Allah has ordained
five times salaat and whosoever is mindful of his salaat, by
doing wudhu properly and by praying at fixed hours with
sincerity and devotion, is assured by Allah of his entry into
Paradise; and whosoever does not guard his salaat, there is
no such guarantee for him; he may-or may not be forgiven,
salaat has indeed a tremendous value. It affords us an op-
portunity to deceive Allah's guarantee for Paradise. When
an honourable person of some financial standing or having
executive power gives us a guarantee or stands surety for
meeting any of our requirements of this world, we feel
quite satisfied and happy and we consider it our duty to
remain obliged and devoted to him. Here Allah the Abso-
lute Sovereign of both the worlds, is giving the guarantee
and is standing surety for the real success after death in
return for five times daily salaat, which does not involve
much effort on our part. If even then we do not avail of the
opportunity, we shall have none to blame, but ourselves for
the dreadful doom that awaits us.

Hadith.— X

ju-i i&j._ y^\ ^jU i;jj cA)3 Jij h jpju jUi j^rj fri^ ^u^

Part I (a}-Importance o/ Salaat

Jpjii >u ja ^j j^j ^. di^'i ui ^ h j^j Jul irifji iusi)

Ibn Salmaan says that he heard one of the companions
of the Holy Prophet (Sallallaho alaihe wasallam) nar-
rating, "When we had won the battle of Khaibar, we
began to buy and sell among ourselves the booty that
had fallen to our lot. One of us went to Holy Prophet
(Sallallaho alaihe wasallam) and said, 'O, Apostle of
Allah, no one else has earned so much profit as I have
obtained in today's trade.' 'How much did you earn?
asked the Prophet (Sallallaho alaihe wasallam). He re-
plied, 'I kept on selling and buying till I earned a net
profit of three hundred 'Ooqiyyah' of silver.' The
Prophet (Sallallaho alaihe wasallam) said, "Shall I
inform you of something better than that?" He ex-
claimed, 'Do tell me, O, Prophet of Allah!' The Prophet
(Sallallaho alaihe wasallam) remarked 'Two rakaats
nafl after (fardh) salaat."

Three hundred Ooqiyyahs of silver come to about three
thousand rupees. According to the Prophet (Sallallaho
alaihe wasallam), the perishable gain of this world stands
no comparison with the everlasting gain of the Hereafter.
Our life will be pleasant and worth living if we develop our
'Imaan' to an extent where two rakaats of salaat, in our
sight, are more valuable than all the riches of this world,
salaat is really a great treasure and that is why the Prophet
(Sallallaho alaihe wasallam) has called it 'the comfort of
his eyes' and had been enjoining its observance right up to
his last breath. Umme Salamah (Radhiyallaho anha) nar-
rates that the last words of the Prophet (Sallallaho alaihe
wasallam), which he could hardly utter, were about guard-
ing the salaat and kindness towards the slaves. There is a
similar hadith narrated by Hadhrat Ali (Radhiyallaho anho)
as well.

The Prophet (Sallallaho alaihe wasallam) once deputed
in Jihaad a Jamaat towards Najd. They returned victorious
very soon with a handsome booty. When the Prophet (Sal-
lallaho alaihe wasallam) saw the people envying them and
wondering at their quick and lucrative return, he said to
them, "Shall I inform you of a group of people who earn
much more in a much shorter time? They are those who

Virtues of Salaat

perform their Fajr with Jamaat and keep sitting after prayer
tlH a little while after sunrise and then offer two rakaats of
salaat." According to Shaqeeq Balkhi, a very famous
Shaikh, five things could be acquired through five chan-
nels; an increase in provisions through 'Chaasht' a light in
the grave through Tahajjud, a very satisfactory answer to
Munkar and Nakeer through the recitation of the Qur'an; an
easy crossing of Siraat through fasting and alms, and room
under the shade of Allah's Throne on the Day of Judgement
through seclusion (i.e. Zikr).

There are so many sayings of the Holy Prophet (Sallal-
laho alaihe wasallam) enjoining salaat and explaining its
virtues that it is very difficult to cover all of them in this
small book. A few quotations are, however, reproduced
below as a benediction:

1. "Salaat was the first and the foremost thing or-
dained by Allah, and it shall be the first and the
foremost thing to be reckoned for on the Day of
Judgement."

2. "Fear Allah in the matter of salaat! Fear Allah in
the matter of salaat! Fear Allah in the matter of
salaat!.

3. "Salaat intervenes between man and Shirk."

4. "Salaat is the mark of Islam. A person who says
his salaat at the fixed hours with sincerity and de-
votion, observing all its regulations including the
Mustahabbaat, is surely a Mo'min."

5. "Of all things that have been ordained by Allah,
Imaan and salaat are the most valued. If there were
any otber thing better than salaat, then Allah
would have ordained it for His Angels, some of
whom are always in ruku and others in sajdah."

6. "Salaat is the pillar of Islam."

7. "Salaat abases the Devil."

8. "Salaat is the light of a Mo'min."

9. "Salaat is the best Jihaad."

10. "Allah keeps relenting towards a person so long as
he is engaged in salaat."

11. "When a calamity befalls us from the heaven,

Part I (a)-Importance of SaJaat

people frequenting the musjid are spared and
saved."

12. "If some major sins of a Muslim land him in Hell,
the fire would not burn those parts of his body
which have touched the ground while he was in
sajdah during his salaat."

13. "Fire has been forbidden to touch those parts of
the body which touch the ground while perform-
ing the sajdah."

14. "Of all the practices, salaat made at fixed hours is
most loved by Allah."

15. "Allah likes most the posture of a person when he
is in sajdah, pressing his forehead on the ground
in humility."

16. "A person in sajdah is nearest unto Allah."

17. "Salaat is a key to Paradise."

18. "When a person stands in salaat the gates of Par-
adise are let open and all the veils between him
and Allah are lifted (provided that he spoils not
his salaat by coughing etc)."

19. "A person in salaat (so to say) knocks at the door
of the sovereign Lord, and the door is always
opened for him who knocks."

20. "The position of salaat in Islam is as the position
of the head in a body."

21. "Salaat is the lijght of the heart. Let those who
wish enlighten their hearts (through salaat)".

22. "If a person wishes to have his sins forgiven by
Allah, he should perform the wudhu properly,
offer with devotion two or four rak'aats of fardh or
nafl and then pray to Allah. Allah will forgive
him."

23. "Any strip of earth, on which Allah is remem-
bered in salaat, takes pride over the rest of the
Earth."

24. "Allah accepts the prayer of a person who prays to
Him after performing two rakaats of salaat. Allah
grants him what he prays for, sometimes immedi-
ately and sometimes (in his own interest) later."

2"c3

Virtues of Salaat

Part I (a}-Importance of Salaat

25. "A person who performs two rakaats of salaat in
seclusion, where nobody except Allah and His
Angels see him, receives a writ of deliverance
from the fire of hell."

26. "Grant of one prayer (wish) becomes due to a
person from Allah after each fardh salaat per-
formed by him."

27. "Fire of Hell is forbidden and the Paradise be-
comes due to a person who performs his wudhu
properly and says his salaat conscientiously,
according to its regulations."

28. "The Devil remains scared of a Muslim so long as
he is particular about his salaat, but no sooner
does he neglect it than the Devil gets a hold upon
him and aspires for success in seducing him."

29. "Salaat at its early hours is the most excellent
practice."

30. "Salaat is the offering of the pious."

31. "Salaat at its early hours is a practice most liked
by Allah."

32. "At dawn, some people go to the musjid and some
to the market. Those going to the musjid are the
flag-bearers of Imaan and those leaving for the
market are the flag-bearers of the Devil."

33. "The four rakaats before Zuhr have the same
reward as the four rakaats of Tahajjud."

34. "The four rakaats before Zuhr are counted equal
(in reward) to the four rakaats of Tahajjud."

35. "Mercy of Allah turns towards a person standing
in salaat."

36. "Salaat at the dead of night is most valued, but
there are very few who do it."

37. "Jibra-eel (Alayhis salaam) came to me and said,
O, Muhammad (Sallallaho alaihe wasallam)! how-
ever long thou livest thou shalt die one day, and
whoever, thou may love thou shalt depart from
him one day. Surely, thou shalt receive the recom-
pense of whatever (good or evil) thou dost. No

doubt the dignity of a Mo'min is in Tahajjud and
his honour is in contentment and restraint."

38. "Two rakaats in the late hours of the night are more
valuable than all the riches of this world. But for
fear of hardship to my followers, I would have
made these obligatory."

39. "Keep offering Tahajjud, for it is the path of the
righteous and the means of approach to Allah. Ta-
hajjud keeps one away from sins, causes forgive-
ness of sins and improves the health of the body." © ^

40. "Allah says, 'O, son of Aadam! Do not be weak in
offering four rakaats in the early part of the day,
for I shall suffice thee in thy jobs in the rest of it."

Books of hadith are full of discourses on the virtues of
salaat, enjoining its observance on all Muslims. The forty
short hadiths given above can be memorised and thus the
reward of knowing ahaadith in that number can be earned.
In fact, salaat is really a big boon, but this is realised only
by those who have enjoyed its taste. That is why ilie
Prophet (Sallallaho alaihe wasallam) used to call it the
comfort of his eyes and used to spend the major part of the
night standing before Allah. For the very same reason, our
dear Prophet (Sallallaho alaihe wasallam) even on his
death-bed charged us and enjoined on us to be particular
about salaat. It has been reported in many ahaadith that the
Prophet (Sallallaho alaihe wasallam) would often say,
"Fear Allah concerning salaat." Abdullah bin Mas'ood,
(Radhiyallaho anho) narrates that he heard the Prophet
(Sallallaho alaihe wasallam) saying, "Of all the practices,
salaat is the dearest to me."

One of the Sahabah narrates, "One night I happened to
go to the musjid. I found the Prophet (Sallallaho alaihe wa-
sallam) in salaat. I felt an ardent desire to join him. I made
my intention and stood behind him; he was reciting 'Baqa-
rah' at that time. I thought that he would finish the qiraat
and go for ruku at the end of the hundredth verse, but he
did not do so. Then I thought he would perhaps go to ruku
after finishing two hundred verses, but he did not stop
even there. I was sure then that he would finish qiyaam
with the end of the soorah. When the soorah ended he
hymned, 'Allahumma Lakalhamd' (Allah! Thine is all
Glory) a number of times and then started 'Aal Imraan'. On

en n
3-2

Virtues of Salaat

Part I (a)— Importance of Salaat

finishing that soorah he again hymned 'Allahumma Lakal-
hamd' three times and started 'al-Maa'idah'. He went into
ruku only after finishing that soorah. In ruku and sajdah
he recited tasbeeh and some other prayers, which I could
not catch. In the second, rakaat he started 'al-An'aam' after
'Fatihah'. I could not continue with him any longer and
broke away helplessly." What the Prophet (Sallallaho
alaihe wasallam) recited in one rakaat comes to about one
sixth of the whole Qur'an. Besides, the Prophet (Sallallaho
alaihe wasallam] must be reciting at ease with proper Taj-
weed; we can well imagine how long the rakaat would
have been. It was on this account that his feet would often
get swollen. But no amount of strain and inconvenience in
salaat is in the way of one whose heart is imbued with its
sweetness.

Abu Ishaaq Subaihi is a famous muhaddith. He died a
centenarian. He would often exclaim in his old age, "Alas!
This infirmity and old age have deprived me of the delight
of long salaat. I am now only able to recite 'Baqarah' and
'Aal-Imraan' in my salaat of two rakaats." These two soo-
rahs comprise about one eighth of the whole Qur'an.

Muhammad bin Sammaak, the famous Soofi, writes,
"My neighbour at Koofah had a son. The boy fasted during
the day and kept praying and hymning during the night.
This constant strain emaciated him so much that his body
was reduced to a skeleton. His father requested me to ad-
monish him. Once I was sitting at my door when the boy
passed by. He greeted me with 'Assalaamu alaikum' and sat
down. I had hardly said anything when he interrupted
saying, 'Dear Uncle! Maybe you intend to admonish me to
reduce my pursuits. Listen to my story first. I had a few
friends in the locality. We decided among ourselves to vie
with one another in worship and adoration of Allah. They
all applied themselves so hard that they were soon sent for
by Allah. They embraced death delightedly and peacefully.
Now I am the only one left behind. What will they think of
me when they know of my lagging behind? Dear Uncle! My
friends really strived very hard and achieved their goal,' He
then began to relate the pursuits and accomplishments of
his departed friends, which astonished all the listeners.
After this he left me. I heard a few days later that the boy
too had died (May Allah bless him)."

Even in these days there are persons who remain en-
gaged in salaat for the major portion of the night and

devote the whole day to Tableegh, Ta'leem and other ser-
vices in the path of Allah. Maulana Abdul Waahid Lahori
(peace be upon him) was a famous saint who lived about
two centuries ago. He sighed and wept when he learnt that
there was no salaat in Paradise-being the place for recom-
pense and not of labour. He remarked, "How shall we
enjoy the Paradise without salaat!" Such people are really
the salt of this Earth. May Allah give us their strength of
Imaan and love for His worship! Aameen.

Before I finish this chapter, let me reproduce the fol-
lowing lovely Hadith from Munabbihaat by Ibn Hajar,
"Once when the Prophet (Sallallaho alaihe wasallam) was
sitting among his companions, he remarked, "Three things
of this world are very dear to me: Perfume, Women and sa-
laat-the comfort of my eyes." "Quite true" rejoined Abu
Bakr (Radhiyallaho anho), "And I cherish three things: a
look at thy face, spending of my wealth on thee and that
my daughter is thy wife, O Prophet of Allah!" "Quite true",
said Hadhrat Umar (Radhiyallaho anho), "And the three I
love most are; enforcing that which is right, forbidding evil
and wearing old clothes." "Quite true", said Hadhrat
Uthman (Radhiyallaho anho), "And the three I love most
are: feeding the hungry, clothing the naked and reciting the
Qur'an." "Quite true", said Hadhrat Ali (Radhiyallaho
anho). "And I love the three things most: serving a guest,
fasting on a very hot day and smiting the enemy with my
sword." At this, )ibra-eel (Alayhis salaam) appeared on the
scene and said to the Prophet (Sallallaho alaihe wasallam),
"Allah has sent me to tell you what I would love if I be one
of the mortals." "Yes, do tell us, )ibra-eel", said the
Prophet. Jibra-eel then replied, "If I had been like you, I
would have loved three things: guiding the people gone
astray, loving those who worship in poverty and helping
the poor family men. And as for Allah, He loves three
characteristics of His slaves: striving in His Path, crying at
the time of repentance, and steadfastness in want and
hunger."

Hafiz Ibn Qayyim writes: 'Salaat ensures daily bread,
promotes health, drives out diseases, strengthens the heart,
brings light and beauty on the face, pleases the soul, re-
freshes the body, cures indolence, relieves the mind, feeds
the soul, illumines the heart and guarantees Allah's favour.
It grants protection against Allah's Doom. It keeps the Devil

Virtues of Salaat

away and brings us nearer to Allah. In short, salaat is a
guarantee for all that is desirable and a protection against
all that is undesirable for both body and soul, equally in
this world and in the Hereafter. ' '

CHAPTER.— II

WARNING AND REPROACH FOR NEGLECTING
SALAAT

The books on hadith mention very severe punishment
for those who neglect salaat. From many traditions on the
s.ubject, only a few are reproduced in this chapter.
Although a single warning from the most truthful Prophet
(Sallallaho alaihe wasallam) was enough, yet we find that,
out of love and mercy for his followers, he has cautioned
them again and again and in various manners lest they
should neglect salaat and suffer the consequences. In spite
of all this, alas! we are unmindful of salaat, and still we
have the audacity to consider ourselves devotees of the
Prophet (Sallallaho alaihe wasallam) and champions of

Islam.

Hadith.— I

jLj j^'j\ 'j^. ^ -an jpj j\5 jis i^ %\ ^j M 4;* ^ ^> 3^

jLcVjj ><Jl Jit Jli <liiJj (/x-^Jl, ijLai\ 4; Vi yiS3i j^j x«Ji on ^ «Wj jl— Jij j,Ij

Hadhrat Jaabir bin Abdullah (Radhiyallaho anho) nar-
rates that he heard the Prophet of Allah (Sallallaho
alaihe wasallam) saying:

1 . "To discard salaat is to be linked with Kufr. ' '

2. "To discard salaat is to be linked with Kufr and
Shirk."

3. "Discarding of salaat is the only partition between
Imaan and Kufr."

There are a number of ahaadith on the subject. On one
occasion, the Holy Prophet (Sallallaho alaihe wasallam) is
reported to have said: "Hurry up with your salaat when it

Virtues of Salaat

Part I (bj-Warning on Discard of Salaat

is cloudy (lest you should err arid miss the correct time),
for to discard salaat is to become a kaafir." What a stern
warning against even missing the correct time of salaat, as
(according to this quotation) to miss the correct time of
salaat is to discard it. Although, according to the interpreta-
tion of the Ulama, the verdict of kufr is given against a
person only when he rejects (and not simply neglects)
salaat, yet the words of the Prophet (Sallallaho alaihe wa-
sallam) occurring in these ahaadith should be very weighty
for those who have any regard for him. It may, tiowever, be
noted that some of the very important companions of the
Prophet (Sallallaho alaihe wasallam) like Umar, Abdullah
bin Mas'ood, Abdullah bin Abbas (Radhiyallaho anhum),
etc. and eminent jurists like Ahmad bin Hanbal, Ishaaq bin
Raahwayh, Ibn Mubaarak, (Rahmatullah alaihim), etc. are
definitely of the opinion that verdict of kufr can be given
against the person who intentionally discards his salaat.
May Allah save us!

Hadith.— II

\^^ij '^!^ ji '^'J- ji °^^- (j^j \ki ill s'/pj^ Jiii t^\:^

vi^ui-l t \^ LliriJl '^ij l^U 'JJ^\ \yt;^ij it iw^ l^*li

ayi- tbjjjl ^ ji\ jA orU ^^1 ijljy jl^jSLiil J_) U^'l »l;Pj j^l jjjl ^^ ^^r-J'

Hadhrat Ubaadah bin Saamit (Radhiyallaho anho) nar-
rates. 'My dear friend the Prophet (Sallallaho alaihe
wasallam) while enjoining upon me seven good prac-
tices said, "Do not ascribe anything as partner to Allah,
though you may be cut into pieces or burnt alive or
crucified; do not forego salaat intentionally, lest you
should get out of the fold of Islam; do not perpetrate
disobedience of Allah, lest you deserve His wrath; and
do not take to drinking, for that is the mother of all
evils'."

In another hadith, Hadhrat Abu Darda (Radhiyallaho
anho) says, "My dear Prophet (Sallallaho alaihe wasallam)
warned me saying, 'Do not ascribe anything as partner unto

Allah, though you may be cut into pieces or burnt alive or
crucified; do not discard salaat intentionally, as AUah is
free from any obligation to a person who knowingly neg-
lects salaat; and do not take wine, for that is the key to all

vices.

Hadith-m

Jii OUST ^ ^ ^1 j pj ^i>j( jii ii^ in ^j j;^ ^ iiii -j^
2->i ji i3i>i oij dJb'iJtj }^'j cJ'y- j\ cU jlj ^ ^li b^

ijtjip ^ '^'p-j »*ju> >, mis 'ji. jiiij cia 6> >iui out

Hadhrat Mu'aaz bin Jabal (Radhiyallaho anho) nar-
rates: "The Prophet (Sallallaho alaihe wasallam) en-
joined upon me ten things, viz, 'Do not ascribe
anything as partner unto Allah, though you may be
slain or burnt alive; do not disobey your parents,
though you may have to part with your wife or your
entire wealth; do not neglect fardh salaat, intention-
ally, for Allah is free from obligation to a person who
neglects fardh salaat intentionally; do not take wine,
for it is an evil habit; that is the root of every vice; do
not commit disobedience of Allah, for that brings the
wrath of Allah. Do not turn your back to the enemy in
battle, though all your comrades may have fallen. Do
not fly from the locality where an epidemic has broken
out. Do spend on your family members according to
your capacity; let your rod be hanging on them, as a
warning and to chastise against neglect of their duties
towards Allah."

According to this hadith, we should not spare the rod
in checking the children from becoming reckless in doing
anything they like. Sometimes it is necessary to use the
rod. It is a pity that out of love we do not use the rod in the
beginning and. when the children get spoilt, we cry and

Virtues of Salaat

Part I fbj-Warning on Discard of Salaat

complain about them. To spare the rod and to spoil the
child is no kindness at all. Who would like to save a child
from a surgical operation under advice from a doctor for
the simple reason that it would cause pain to him? The
Prophet (Sallallaho alaihe wasallam) is reported to have
said very often: "Enjoin salaat on your child when he is
seven years old, and beat him if he neglects it after he
reaches ten." Hadhrat Abdullah bin Mas'ood (Radhiyallaho
anho) says, "Guard the salaat of your children and incul-
cate good habits in them". Luqmaan the wise used to say,
"The use of the rod on a child is as indispensable as is
water for the fields." The Prophet (Sallallaho alaihe wasal-
lam) is reported to have said, "A person while admonish-
ing his children earns mpre reward from Allah than when
he is spending about seven pounds of grain in His path." In
another hadith the Prophet (Sallallaho alaihe wasallam)
has said, "May Allah bless a person who keeps a lash hang-
ing in his house for the admonition of his house-folk." On
another occasion he said, "No father can bestow anything
better on his children than to teach them good manners."

Hadith-IV

\J^ i)j> JteJU ji Jli ^ ^> l\ i^ J»l ^j iijUi ^: ^-^ 'J.

«.>;.-» j JL*-I «l_)jj cJi

Hadhrat Naufil bin Mu'aawiyah (Radhiyallaho anho)
narrates that he heard the Prophet (Sallallaho alaihe
wasallam) saying, "A person who has missed one
salaat is like one who has lost all his family and
wealth."

Salaat is missed usually when either a person is in the
company of his family members or is in pursuit of money.
According to this hadith, the ultimate loss sustained in
missing a salaat is in no way less than the loss of the whole
family and property. In other words, if we miss a salaat we
should be as much grieved as when we lose all of our folk
and entire belongings. If we are cautioned by some reliable
person about the presence of gangsters on a certain road,
where people are robbed and killed during the night, we
need a lion's heart to ignore the caution and travel on that
road even during the day time. Strange enough to note that

we have been cautioned again and again by the Prophet
(Sallalaho alaihe wasallam) and we do believe that he was
really the true Messenger of Allah, yet we heed not the
caution and go on missing salaat one after the other.

Hadith V

o ^

Ibn Abbas (Radhiyallaho anho) narrates that he heard | «
the Prophet (Sallallaho alaihe wasallam) saying, "A j?^
person who combines two salaats without any strong
excuse reaches one of the doors of kabaa'ir (major
sins)."

Hadhrat Ali (Radhiyallahd anho) reports that the
Prophet (Sallallaho alaihe wasallam) once said, "Do not
delay in three things: salaat when its time has set in, burial
when the bier is ready and marriage of a solitary woman
when her match is found." Many persons who consider
themselves as practical Muslims perform a number of their
salaats in combination on returning home, on the very
feeble excuses of travel, trade or occupation. To put salaat
off till after its set time without a strong excuse (illness,
etc) is a major sin. Although it is not so disastrous as neg-
lecting salaat, yet it is quite serious.

Hadith VI

/i i'l ^j 4^- '^\ J^ l^^ if- *^ -3i! ^j j/^ j< :^' 4^ >

Abdullah bin Amr (Radhiyallaho anho) narrates that
once the Prophet (Sallallaho alaihe wasallam) while
talking about salaat said: "For its votary, salaat shall on
the Day of Judgement, be a light for him, an argument
in his favour, and a means of his deliverance. Whereas
there will be no light, no defence and no deliverance

Virtues of Salaat

Part I (bj-Warning on Discard of Salaat

from doom for him who does not guard his salaat, and
he shall meet the fate of Pharoah, Haamaan and Ubbay
binKhalaf."

Everybody knows that Pharoah-the big disbeliever-
had been so arrogant that he proclaimed himself 'Lord the
Highest' and made his people worship him. Haamaan was
his Chief Minister and accomplice. Ubbay bin Khalaf was
the most active and severest enemy of Islam among the dis-
believers of Mecaa. Before the Hijrah, he used to announce
to the Prophet (Sallallaho alaihe wasallam) most insolently,
"I have reared a horse, which I feed very well; I will slay
you one day riding on its back." Once the Prophet (Sallal-
laho alaihe wasallam) replied to him, "Inshaa-allaah! you
shall meet your end at my hands." In the battle of Uhud, he
ran about in the field in search of the Prophet (Sallallaho
alaihe wasallam) saying, "If Muhammad (Sallallaho alaihe
wasallam) is not slain today, then I stand no chance of sur-
viving." He at last found the Prophet (Sallallaho alaihe wa-
sallam) and advanced to attack him. The Companions
decided to finish him before he reached the Prophet, but
the Prophet (Sallallaho alaihe wasallam) stopped them.
When he came near, the Prophet (Sallallaho alaihe wasal-
lam) took a spear from one of the companions and struck
him with it, causing a little scratch on his neck. He stag-
gered and fell down from his horse and then fled towards
his camp cryii^, "By Allah, Muhammad (Sallallaho alaihe
wasallam) Kas killed met" His people tried to console him
and told him that it was wily a bruise and there was noth-
ing to worry about, but he would say, "Muhammad (Sallal-
laho alaihe wasallam) had once announced to me in Mecca
that he would kill me. By Allah, had he only spat at me, I
would be no more." It is said that he cried like a bull. Abu
Sufyan, who was very active on that day, put him to shame
for crying in that manner over a slight wound, but he said,
"Do you loiow who has inflicted this injury upon me? It
was none other than Muhammad (Sallallaho alaihe wasal-
lam). By Laat and Uzza! if my agony be distributed over all
the people of Hijaaz, none of them would survive. Since
the time he had declared that he would kill me, I was sure
that I would meet my death at his hands. If he only spat at
me after that declaration, I would be no more." So he died
on his way back, at a day's journey from Mecca.

Look! a disbeliever like Ubbay bin Khalaf is so sure
about the truth of the Prophet's words that he does not

have the slightest doubt about his own death; but where do
we stand? Although we believe in him as the greatest
Prophet of Allah, consider his words to be most genuine
and boast of our love for him, yet how far do we act upon
his advice and how much do we fear the punishments
about which he has warned us! It is for each one of us to
ponder over and answer.

Ibn Hajar, while quoting this hadith, has also men-
tioned Qaaroon with Pharaoh and others. He writes: "Shar-
ing the fate of these people on the Day of Judgement is due
to the fact that it is often the pursuits specific to these
guilty persons \yhich cause neglect of salaat. If, therefore, a
person neglects salaat due to a craving for wealth, he will
meet the fate of Qaaroon; if due to love for power, then that
of Pharaoh; if due to a yearning for attachment to a ruler,
then that of Haamaan; and if due to occupation in trade
then that of Ubbay Bin Khalaf." Meeting the same fate as
theirs, explains fully the severest tortures in store for those
who neglect salaat. Although the disbelievers shall have to
suffer their doom forever, while the believers will be re-
leased after their period of punishment is over and will ul-
timately be allowed to enter Paradise, yet this period of
punishment, who knows, may last for thousands of years.

Hadith VII

^^J»^_ 'ill iijST'l ijl^l Jip. ^Is- ^ d\ vJu^Jl ^, ijj ^r^^. J>i
J^ ^j a4*s< ^^ -*' ^^.J J^^ ^^^'j vr8«" Sr^ ** C^^ *J^

iiu. i;^\ ^ 5j^J J^j \ ^i:-^ ^^ s^' j^Jiij j;i»s- >i>Ji
op ^ vlijj o)Jl Jup hihj gin ^ L-U 'Xi.yi' Vji^ ',r^ -^'

j^ arpi ^jii ^}^ii gin ^ ^^ji^i Uu . ^i ^ *^ j> jl* lijj

biDij Sb> 6_^: z<i opt iie 'c^ 'J\ uij c ■^s^\ sM^i J,

^ ir? ^jj ^ ^^^ ]^, j^ h ^^^ ^'y^- ^^^'J ^.r ^'y^-
is.^\ j^ J:. pi\ 4i^ s^. jyi^ 0^ ^ ii^ J\ Uij .

iiJ 'sp'j (j^ij ^ >iJi Ji. ciki i^u jUit 4*" iiji k^^'j

Virtues of Salaat

jk ^^j t^y t^' «' JJ^ ^^^.ty-'^'^A^ ^>

> dJii^ij ^1 ^1 ^1 5> ^ 'ji^ dii^ij p~;^i ^>
j\ y/J( iju 2;>' > djii;>'»j ^/;i> Ji ^*' ?>^ fe^'
i;> i> u^ ^1 J\ ^UiJt 5ji> 2;^ > dJii^tj *ui*j(

J* *^ j> J^ Jl ^'-i^ v^'' *i* J'>:'^J ^'i^ J*- ^^^^ ^ >->^-

*i'3^ ti»j j*^' J>^i 4^^' -^3 ^^' ^^ ^' ^-^ »^ ^'
^u J j'ji jkJi oiij^ ^1 ij%' *4^3 >> iiuai* f J^ ^^. ^^»

ill ii^j J^, viJi f j^l '^'** *»' J^

It is said in a hadith that, Allah bestows five favours on
a person who is mindful of his salaat, viz: His daily bread
is made easy for him; he is saved from the punishments in
the grave; he shall receive his record in his right hand on
the Day of Judgement; he shall cross the Siraat with the
speed of lightning and he shall enter Paradise without reck-
oning. As for him who neglects his salaat, he shall meet
five types of punishments in this world, three at the time of
death, three in the grave and three after resurrection.

Those in this world are: he is not blessed in life; he is
deprived of the light with which the faces of the righteous
are endowed; hp receives no rewards for his good practices;
his prayers are not answered; and he has no share in the
prayers of the pious. Those at the time of death are: he dies
disgracefully; he dies hungry; he dies in thirst; which the
water in the oceans of the world cannot quench.

Those in the grave are: He is so squeezed there that the
ribs of one side penetrate into the ribs of the other side; fire
is burnt inside for him and he is rolled on cinders day and
night; a serpent with fiery eyes and iron nails equal in
length to a day's journey is let loose on him and shouts
with a thundering voice, 'My Lord has charged me with
thrashing you till sunrise for neglecting Fajr, till Asr for
neglecting Zuhur, till sunset for neglecting Asr, till Ishaa

Part I (b}-Warning on Discard of SaJaat

for neglecting Maghrib and till dawn for neglecting Ishaa.
The serpent will keep on thrashing him thus till the Last
Day. Each blow pushes him to a depth of seventy arm's
length. The punishments will last till the Day of Judge-
ment.

Those after resurrection are: His reckoning will be a
hard one; Allah will be angry with him; and he will be
thrown into the Fire. According to one report, he will have
following three lines inscribed on his forehead:

'O you who neglected Allah's duty' "S ^

'O you who has deserved Allah's wrath.' | J

'Now despair of Allah's mercy, as you neglected our ttS

duty to Allah.' ^

Eminent theologians like Ibn Hajr, Abu Laith Samar-
qandi (RahmatuUah alaihim), and others, have mentioned
this hadith in their books. Although I have not been able to
trace the text in original books on hadith, yet other hadiths,
some of which have already been mentioned and some are
to follow, corroborate its meaning. Neglect of salaat, as has
been stated above, leads one to kufr; hence no punishment
is too severe for this offence. But it should be borne in
mind that even after the declaration of a person as being
guilty, Allah is free to pardon him as and when he pleases.
He says in His Holy Book:

"Lo! Allah pardoneth not that partners should be as-
cribed unto Him. Allah pardoneth all (save that) whom
He will. (IV: 116)"

If then it pleases Allah to pardon anybody neglecting
salaat, it will be most fortunate; but who can be sure of this
fortune?

It is also stated in hadith that there will be three courts
to be held by Allah on the Day of Judgement. The first will
judge between kufr and islaam and there will be no pardon.
The second will be to judge the duties and conduct of one
towards another. All aggrieved shall be compensated there;
compensation will either be realised from the aggressor or
paid by Allah Himself, if He pleases to pardon anybody.
The third will deal with duties towards Allah. Here the
doors of Allah's mercy will be thrown wide-open and He
shall pardon anybody He wills. In the light of all that has

Virtues of Salaat

been said above, it must be clearly understood that we de-
serve the punishments that have been laid down for our
commission of sins, but the All-embracing mercy of Allah
overrides everything and knows nobounds.

It was a habit with the Prophet {Sallallaho alaihe wa-
sallalh) to enquire from the companions, just after Fajr, if
anybody had seen any dream. He would then interpret the
dream as related to him. One day, after enquiring from
others as usual, the Prophet (Sallallaho alaihe wasallam)
himself narrated a long dream in which two men came and
took him with them. Besides others he reported certain
events which he happened to see in his dream. He said: "I
noticed the head of a person being crushed with a heavy
stone. It was struck with such force that, after crushing the
head, the stone rolled down over a long distance. The head
would assume its normal shape by the time the stone was
brought back for repeating the process. This continued in-
cessantly. On inquiring from one of my companions, I was
told that the person first learnt the Qur'an, but failed to
practise upon it and also used to go to sleep without offer-
ing the fardh salaat." There is another similar narration, in
which the Prophet (Sallallaho alaihe wasallam) is reported
to have seen (in his dream) a group of people being treated
likewise. Jibpra-eel (Alayhis salaam) informed him on his
query that thpse were the persons who used to neglect their
salaat.

Mujahid (Rahmatullah alaih) says, "Allah blesses the
people who guard their salaat, just as he blessed Hadhrat
Ibrahim (Alayhis salaam) and his descendants."

Hadhrat Anas (Radhiyallaho anho) narrates that he
heard the Prophet (Sallallaho alaihe wasallam) saying, "If a
person dies with sincere Imaan, observing the command-
ments of Allah, performing salaat, and paying Zakaat,
when he dies Allah is pleased with him."

Hadhrat Anas (Radhiyallaho anho) also narrates that
he heard the Prophet (Sallallaho alaihe wasallam) saying,
"Allah says, 'I hold back retribution, deserved by a locality,
when I see therein some people who frequently visit the
musjid, love one another for My sake, and pray for forgive-
ness in the hours of darkness."

Hadhrat Abu Darda (Radhiyallaho anho) wrote to
Hadhrat Salmaan: "Spend most of your time in the musjid.
I have heard the Prophet (Sallallaho alaihe wasallam)
saying, "The musjid is the abode of the pious. Allah has
taken upon Himself to bless the person who spends most of

Part I (b)- Warning on Discard of SaJaat

U 1/3

his time in the mosque. Allah shall keep him in comfort
and shall make him cross the Siraat with great ease. Surely
Allah is pleased with such a person."

Hadhrat Abdullah bin Mas'ood (Radhiyallaho anho)
narrates that he heard the Prophet (Sallallaho alaihe wasal-
lam) saying: "The masaajid are the Houses of Allah, and
people coming therein are His visitors. When everybody
treats his visitors kindly, why should Allah not be kind to
His guests?"

Hadhrat Abu Sa'eed Khudri (Radhiyallaho anho) nar- ^
rates that he heard the Prophet (Sallallaho alaihe wasallam) ® -g
saying: "Allah loves the person who is attached to the 3-|
musjid."

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying, "When a dead person is laid in the grave, even
before the people present at his burial clear off, Munkar
and Nakeer visit him. Then, if the person is a Mo'min, his
good practices encircle him; salaat comes close to his head,
Zakaat to his right. Fast to his left, and the remaining good
deeds towards his feet, so that none can approach him.
Even the angels do the necessary questioning while stand-
ing at a distance."

One of the companions reports that, when the inmates
of the Prophet's house were hard-pressed in any way, he
would enjoin salaat on them and recite the following verse:

"And enjoin salaat upon thy people and be constant
therein. We ask not of thee a provision. We provide for
thee. And the Hereafter is for the righteousness."

(XX: 132).

Asma (Radhiyallaho anha) narrates that she heard the
Prophet (Sallallaho alaihe wasallam) saying, "All the
people will be gathered together on the Day of judgement
and they will all hear the voice of the announcing angel.
He will say, 'where are those who glorified Allah in ease
and adversity?' A group will rise up and enter Paradise
without reckoning. It will then be announced, 'where are
those who forsook their beds and spent their nights in
worship?' Another group will rise up and enter Paradise
without reckoning. The angel will again announce, 'where

Virtues of Salaat

are those whom trade and business did not distract from re-
membrance of Allah?" Yet another group will rise up and
enter Paradise.' In another hadith, the same account is
given, with the addition that in the beginning the angel
will say. "All those gathered here will see today who are
the honoured people", and with the modification that the
angel at the time of third announcement will say, 'Where
are those whom their engagement in trade and business did
not distract from salaat and remembrance of Allah?"

Sheik Nasr Samarqandi (Rahmatullah alaih), after
quoting this Hadith writes, "When all the three groups will
have entered Paradise without reckoning, a monster with a
long neck, shining eyes and most eloquent tongue will rise
up from Hell and say, 'I have been deputed on ail who are
proud and ill-tempered.' It will then pick up all such per-
sons from the crowd, as a fowl picks up grain and then it
will fling them into the Hell. It will rise up again saying,
'This time I have been deputed on all who maligned Allah
and Mis Apostle' (Sallallaho alaihe wassallam).' It will then
pick up all such persons and throw them into the Hell; it
will appear for the third time and will, in a similar manner,
take away all those who made images and pictures. The
reckoning will then commence after these three groups
have been eliminated."

It is said that during the early times people could see
Satan. A person approached him saying how could he be
like him. Satan told him that had he never received such a
request before and asked him what had prompted him to
ask for it. The person told him that he wished it from his
heart. Satan told him to neglect his salaat and to swear very
frequently, not caring whether he was doing it truthfully.
The person told Satan that he would swear by Allah never
to give up salaat and swear falsely. Satan told him that
never before he had been tricked by a human being to seek
his advice. He was determined never to do so in future.

Hadhrat Ubayy (Radhiyallaho anho) narrates that he
heard the Prophet (Sallallaho alaihe wasallam) saying,
"Give glad tidings to the Muslims that they shall be hon-
oured and exalted, and their religion shall prevail, but
there is no portion in the Hereafter for those who exploit
Islam for wordly gains."

The Prophet (Sallallaho alaihe wasallam) is reported to
have said, "I saw Allah in His best form. He said to me, 'O
Muhammad! what are the Highest Chiefs (Angels) arguing
about?' I said, 'I have no knowledge about that.' Allah

Part I (bj- Warning on Discard of Salaat

placed His gracious hand on my bosom. I felt its solacing
coolness right through my heart, and the entire universe
was revealed to me. I said, 'They are arguing about the
things which exalt, the things which atone for the sins, the
rewards for the paces taken while going for salaat (with
Jamaat), the virtues of performing wudhu properly when it
was very cold, and the blessings that a person deserves
when after performing one salaat he keeps on sitting in
musjid till the next salaat.' A person particular of these
shall live a blessed life and shall die an enviable death." ^

The Prophet (Sallallaho alaihe wasallam) is reported * -g
(in many ahaadith) to have said, "Allah says, 'O, Son of a-^
Aadam! Say four rakaats of salaat in the early part of the •b'^
day. I shall help thee in accomplishing all thy jobs during
the rest of the day."

It is said in a hadith: "Salaat is the cause of Allah's
pleasure, is loved by the Angels, is a tradition of the Proph-
ets, gives enlightenment about Allah, causes the prayers to
be granted, blesses the daily bread, is the root of Imaan, re-
freshes the body, is a weapon against the enemy, shall in-
tercede for its adherent, is a light in the darkness and a
companion in the loneliness of the grave, is a reply to the
questioning of Angels, is a shade against the Sun on the
Day of Judgement, is a protection against the fire of Hell, is
a weight for the scales of good deeds, is a means of swift
crossing over the Siraat and is a key to Paradise."

Hadhrat Uthman (Radhiyallaho anho) is reported to
have said. "Allah bestows nine favours on a person who
guards his salaat and is particular in performing it at its ap-
pointed hours: viz; He is loved by Allah, he enjoys good
health, is constantly under the protection of angels, his
home is blessed, the light of righteousness shines on his
face, his heart is made soft, he shall cross the Siraat with
the speed of lightning, he is saved from Hell, and his neigh-
bours in Paradise are those about whom Allah has said,

.■if

ojjj^ '^'i'j (^;l* ^j^^

'There shall be no fear come upon them, neither shall
they grieve (II: 36).

The Prophet (Sallallaho alaihe wasallam) says, "Salaat
is the Pillar of Islam and it has ten virtues, viz: It is a charm
of the face, a light of the heart, health and refreshment for
the body, a company in the grave, a means for the descent

Virtues of Salaat

of Allah's Mercy, a key to the Heaven, a weight of the
scales (of good deeds) a means of winning Allah's pleasure,
a price of Paradise and a protection against the fire of Hell.
A person who is particular of salaat, in fact, establishes
deen and one who neglects it demolishes (so to say, the
structure of) deen."

According to one hadith, there is healing in salaat.
Once the Prophet (Sallallaho alaihe wasallam) saw Hadhrat
Abu Hurairah (Radhiyallaho anho) lying on his stomach.
He said to him, "Are you suffering from stomach pain?" He
replied in the affirmative. The Prophet (Sallallaho alaihe
wasallam) said, "Then get up and busy yourself in salaat,
for that will heal you."

Once the Prophet (Sallallaho alaihe wasallam), in his
dream, saw Paradise and heard the footsteps of Hadhrat
Bilaal (Radhiyallaho anha) there. Next morning he said to
Bilaal; What deed of yours helped you to follow me even to
Paradise?" He replied: "When my wudhu breaks even at
night, I take a fresh wudhu and say as many 'rakaats' of
nafl salaat as I can."

Safeeri (Rahmatullah alaih) writes: "The Angels ad-
dress a person who misses Fajr as 'O you wrongdoer', and
one who neglects Zuhr as 'O you loser', and one who ig-
nores Asr as 'O you transgressor', and one who omits
Maghrib as 'O you kaafir', and one who does not say Ishaa
as 'O you violator of Allah's commandments."

Alama Sha'raani (Rahmatullah alaih) writes: "It should
be clearly understood that a calamity is drawn off from a
locality the people of which are particular about salaat,
whereas a locality the people of which neglect salaat is fre-
quently visited by calamities. Earthquakes, thunderbolts
and sinking of houses are not unexpected where people are
not particular about salaat. Simply guarding one's own
salaat is not enough, because when a calamity strikes, it
does not befall the wrongdoers alone. It affects everybody
in that locality. Once the Sahabah asked the Prophet (Sal-
lallaho alaihe wasallam): "Can we perish while there are
pious people among us?" the Prophet (Sallallaho alaihe
wasallam) replied, "Yes, if vice becomes predominant." It
is therefore necessary that other people should also be en-
joined to stick to Allah's commandments and refrain from
wrongdoing.

Part I (bj-Warning on Discard of SaJaat

Hadith VIII

;i i^j >i > i^\ i5>' ^ jii f!AUij i^\ 4i^ iii csjj
Uj; cjjLj iiiJ%' atJij k- ojJuJ sJ^'j ^ ^^' Ji ^*^ Is^

j\}i\ ^lit 4 liTii-i till SjliA. (JlT jje JT

The Prophet (Sallallaho alaihe wasallam) is reported to
have said, "A person neglecting his salaat (even
though he makes it up later) shall remain in Hell for a 'z ^
period of one Haqb. A Haqb is equal to eighty years of | J
three hundred and sixty days each, and a day in the -CcS
Hereafter shall equal one thousand years of this >
world."

Abul Laith Samarqandi (Rahmatullah alaih) is respon-
sible for the hadith in which the Prophet (Sallallaho alaihe
wasallam) is reported to have said, "The name of a person
who neglects even a single fardh salaat intentionally is
written on the gate of the Hell, which he must enter."
Hadhrat Ibn Abbas (Radhiyallaho anho) narrates that once
the Prophet (Sallallaho alaihe wasallam) said, "Pray, O
Allah! cause not any one of us to be a wretched destitute.''
He then said: "Do you know who is a wretched destitute?"
At the" request of the companions, he explained to them
saying, "A wretched destitute is he who neglects his salaat.
In Islaam there is nothing for him." In another hadith it is
said, "Allah will not care a bit for the person who has been
neglecting salaat intentionally, and for him shall be an
awful doom."

It is reported in a hadith that ten persons will be
specially tormented, and one of them will be the person
who neglects his salaat. It is said that his hands will be tied
while the angels shall smite him on his face and back. Par-
adise will tell him, 'In me there is no room for you,' and
Hell will sav to him, 'Come to me. You are for me and I am
for you.' It is also reported that there is a valley in Hell
named Lamlam. This valley is infested with serpents as fat
as the neck of a camel and as long as one month's journey.
A person neglecting salaat shall be tormented in this
valley. In another hadith, it is reported that there is a vale
in the Hell, which is known as the Pit of Grief; it is infested
with scorpions of the size of a mule. This place is also
meant for tormenting the people who neglect salaat. Of
course, there is nothing to worry if the most merciful Allah

Virtues of Salaat

pardons the sins. But are we really prepared to ask for His
pardon?

Ibn Hajar writes, "A woman died. Her brother was pres-
ent at her burial. By chance his purse fell into the grave
and was buried with the dead body. The brother realized
this after he had returned home and was very sorry for the
loss. He decided to dig up the grave secretly and take out
the purse. When he dug it up, he saw that the pit was in
flames. He returned home, stricken with grief, and related
the story to his mother, and inquired if she knew why it
was so. The mother informed him that his sister used to
delay in salaat and offered it after its fixed hours. May
Allah save us from these habits!

Hadith IX

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Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying: "There is no place in Islaam for a person who
does not say his salaat, and there is no salaat without
wudhu." Hadhrat Abdullah bin Umar (Radhiyallaho
anho) also heard the Prophet (Sallallaho alaihe wasal-
lam) saying, "There is no Islaam in a person when
there is no salaat by him. The position of salaat in
Islaam is as the position of the head in a body."

Let those who do not offer salaat, and not only call
themselves Muslims, but also boast of their being cham-
pions of the Muslim cause, ponder over these words of the
Holy Prophet (Sallallaho alaihe wasallam). They dream of
reviving the past glory of Islaam, but would not care to
know how rigidly the people responsible for that glory
stuck to the practices of Islaam.

Hadhrat Abdullah bin Abbas (Radhiyallaho anho) suf-
fered from cataract of the eye. People told him that the dis-
ease could be treated, but he would have to miss his salaat
for a few days. He said: "This is not possible; I have heard

Part I (bj- Warning on Discard of Salaat

the Prophet (Sallallaho alaihe wasallam) saying, 'A person
who does not say his salaat shall stand before Allah while
Allah shall be angry with him." The companions of the
Prophet would rather like to go blind than to forego salaat
(though permissible under such circumstances) even for a
few days. When on his last day Hadhrat Umar (Radhiyal-
laho anho) was stabbed by a Majoos, he often remained un-
conscious and eventually died due to excessive bleeding.
While on his death-bed, he was made conscious of the ap-
proaching salaat hours and he performed salaat in that very
condition, and would remark: "There is no lot in Islaam for
a person who does not say his salaat." These days it is con-
sidered unkind and improper to induce the patient or even
allow him to say his salaat. What a world of difference is
there between the view-points and approach of the Mus-
lims of these two ages!

Hadhrat Ali (Radhiyallaho anho) once requested the
Prophet (Sallallaho alaihe wasallam) to give him a servant.
The Prophet (Sallallaho alaihe wasallam) said "Here are
three slaves; take any one you like." Hadhrat Ali (Radhiyal-
laho anho) said, "You may kindly choose one for me." The
Prophet (Sallallaho alaihe wasallam) pointed towards a cer-
tain man and said, "Take this one; he is particular about
his salaat. But you are not to beat him. We are forbidden to
beat one who says salaat." We, on the other hand, mock at
our servant and consider him a liability if he goes for
salaat.

Sufyaan Thauri (RahmatuUah alaih), the famous Soofi
once fell into a state of ecstasy. He remained in his house
for seven days without sleep, food and drink. When his
Shaikh was informed of his condition, he inquired if Su-
fyaan was observing the hours of his salaat. He was told
that his salaat was quite regular and safe. At this, the
Shaikh remarked, "Glory be to Allah, Who has not allowed
the Devil to have an upper hand on him! "

PART II

IMPORTANCE OF JAMAAT

As has already been said in Ine foreword, there are many
who say their salaat regularly but are not very particular
about Jamaat. The Prophet (Sallallaho alaihe wasallam) is
as emphatic in enjoining Jamaat as he is particular about
salaat. This part also consists of two chapters. The first
deals with the rewards of Jamaat and the second with the
consequences of its neglect.

CHAPTER I

REWARDS OF JAMAAT

Hadith I

Hadhrat Abdullah bin Umar (Radhiyallaho anha) nar-
rates that he heard the Prophet (Sallallaho alaihe wa-
sallam) saying: "A salaat with Jamaat is twenty-seven
times superior to salaat performed individually."

When we offer our salaat for getting rewjurd from
Allah, then why should it not be done in the musjid, where
the reward earned is twenty-seven times more. Nobody
will be so unwise as to forego a profit twenty-seven times
greater with simply a little extra labour. But we are so in-
different about the profits promised for our religious prac-
tices! This can be due to nothing but our disregard for deen
and the rewards of it. It is a pity that we apply ourselves so
hard to acquiring the trifling gains in this material world;
but are so unmindful of the gains in the Hereafter, which
yield twenty-seven times more with a little extra effort. We
often argue that for going to the musjid for Jamaat we have
to close the shop and will thus lose business. These pre-
texts and others of the kind cannot stand in the way of
those who have perfect faith in the Greatness of Allah, and

Part II {aJ-Rewards of Jamaat

in His word; and who realize the value of the blessings and
reward in the Hereafter. It is in respect of such people that
Allah says:

"Men, whom neither merchandise nor sale beguileth
then from remembrance of Allah and constancy in
salaat." {XXIV; 37).

It is said of Saalim Haddaad (Rahmatullah alaih) (a
trader and a great Soofi) that on hearing Azaan he would
turn pale and grow restless. He would stand up immedi-
ately, leaving his shop open and recite these couplets: —

1. "When Thy summoner stands up to summon,
quickly I stand up.

To respond to (the summons of) The Mighty Lord
Who hath no peer."

2. "I reply to the summons with complete submis-
sion and cheer, 'Here am I, O Bountiful One."

3. "My face grows pale with awe and fear, and occu-
pation in Thee distracts me from all other occupa-
tions."

4. "I swear by Thee, naught is dear to me save Thy
remembrance.

Nothing is more ravishing for me than Thy sweet
name."

5. "O, will there be a time for us to be together?

A lover is happy only when he is with his love."

6. "He whose eyes have seen the light of Thy Beauty
Can never be solaced. He must die yearning for
Thee."

It is said in a hadith: "People frequenting the musjid
are its pegs (dwellers). Angels are their companions and
visit them when they are sick and help them when they are
at their jobs."

Hadith II

Virtues of Salaat

Part II (aj-flewards of Jamaat

^/i\ ^^ liS" «!-u ^ij sj-^>J!j ij'jyj r^-'^

"Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying, "Salaat with Jaroaat is twenty-five times
superior to salaat which is said in a house or in a shop.
It is so because when a person performs wudhu in
right earnest and walks on to the musjid, with the sole
intention of performing salaat, each step he takes, adds
one blessing to his account and wipes out one sin
therefrom. Again, if he keeps sitting in the musjid
(with wudhu of course) after the salaat is over, the
angels keep on seeking Allah's blessing and forgive-
ness for him. And as long as he keeps sitting in the
musjid waiting for salaat, he goes on earning rewards
as if he is busy in salaat."

In Hadith No. I, the superiority of salaat with Jamaat
over that offered individually is described as being twenty-
seven times more, while this hadith mentions only twenty-
five times. Various theologians have discussed at length
this seeming inconsistency. The following are some of the
explanations:

1. "This variation from twenty-five to twenty-seVen
is due to variation of ikhlaas (sincerity) in differ-
ent individuals."

2. "In Sirri (quiet) salaat (i.e., Zuhr and Asr), it is
twenty-five times, while in Jahri (loud) salaat (i.e.,
Fajr, Maghrib and Ishaa), it is twenty-seven
times."

3. "In Fajr and Ishaa, when it is somewhat incon-
venient to go out due to cold and darkness, it is
twenty-seven times, but in other salaats it is
twenty-five times."

4. "In the beginning it was twenty-five times, but
subsequently Allah (by special favour on the fol-
lowers of the Prophet (Sallallaho alaihe wasallam)
raised the reward to twenty-seven times."

Some others have brought forward a still finer explana-
tion. They say that the reward for salaat with Jamaat men-
tioned in this Hadith is not merely 25 times but a doubling
(2 raised to the power) twenty -five times, which comes to
33,554,432 times. This is something not beyond the bounti-
ful Mercy of Allah. When neglect of one salaat can cause
punishment in Hell for one Huqb (as we have seen in the
last chapter), so much reward for one salaat with Jamaat is
quite conceivable.

The Prophet (Sallallaho alaihe wasallam) has also ex-
plained to us how the reward goes on increasing in the case "S ^
of a person who, after ^jerforming wudhu, leaves his house | J
with the sole intention of joining Jamaat for salaat in the .f 5
musjid. Each step he takes, brings one reward as well as "^
washes away one sin. Banu Salama, a clan in Madina, had
their houses at some distance. They intended to shift close
to the musjid. The Prophet (Sallallaho alaihe wasallam)
however, advised them saying: "Stay where you are. Every
step you take when coming to musjid is written in your
account." It is said in a hadith: "The likeness of a person
performing wudhu at home and then leaving for musjid is
as the likeness of of a person who, after dressing in the
ihraam (Hajj apparel) at his house, leaves for Hajj".

Further, in the same hadith, the Prophet (Sallallaho
alaihe wasallam) points to another act of great value; i.e., as
long as one remains sitting in musjid after the salaat is
over, the angels pray for him asking for forgiveness and
mercy. The angels are the innocent and holy creation of
Allah. So, the effectiveness of their prayers is self-evident.

Muhammad bin Samaak (Rahmatullah alaih) is a
famous theologian and Sheikh. He died at the age of one
hundred and three. He used to perform two hundred
rakaats of nafl salaat daily. He writes: "For forty years, I
never missed the first takbeer of salaat with Jamaat, except
once when my mother had died." The same Shaikh writes:
"Once I missed the Jamaat. As I knew that salaat with
Jamaat was twenty-five times superior, I repeated this
salaat (individually) twenty-five times to make up the loss.
I heard in my dream some one saying to me, 'Muhammad!
You have repeated your salaat 25 times (in the hope of
making good the loss), but what about the 'Aameen' by the
Angels?" It is reported in many ahaadith that when the
Imaam says 'Aameen' after Fatihah, the Angels also say
Aameen and all the past sins of a person whose Ameen
coincides with that of the Angels are forgiven. This is

Virtues of Salaat

Part II (a)-Rewards of Jamaat

possible only in a salaat with Jamaat, hence Maulana
Abdul Hayy quoting this story about the Shaikh writes:
"Even if a person goes on repeating his salaat (individ-
ually) a thousand times, he cannot get the collective bless-
ing of a salaat with Jamaat." This is obvious. He not only
loses 'Aameen' with the Angels, but also the blessings of
the congregation and the prayers of the Angels after salaat,
with many other spiritual benefits. This should also be
borne in mind that the prayers of Angels can be deserved
only when the salaat is a proper one. If the salaat qf a
person is not, as it should be (according to hadith) it is
flung back like a dirty rag at his face, then how can the
Angels pray for him?

Hadith III

ijuJl* IXJ (JU. ^1 ^, h\ »> ^ Jli itf- ia»i ;^'^ iy^ j<l 'J-

Hadhrat Abdullah bin Masood (Radhiyallaho anho)
says: "If one wishes to meet Allah on the Day of Judge-
ment as a Muslim, he must say his salaat at a place
where Azaan is called out, viz., a musjid, as Allah has
prescribed through His Prophet (Sallallaho alaihe
wasallam) such practices which are nothing but guid-
ance through and through: and salaat (with Jamaat) is
one of them. If you start saying your salaat at your
houses (as so and so is doing), then you will be dis-

carding the Sunnah of the Prophet (Sallallaho alaihe
wasallam) and no sooner you desert his Sunnah than
you go astray. When a person performs wudhu cor-
rectly and then leaves for the musjid, at each step that
he takes, he gets one blessing and has one sin wiped
out. During the lifetime of the Prophet (Sallallaho
alaihe wasallam) no one would miss Jamaat except an
open munaafiq or a real invalid. Even the munaafiq
dared not miss the Jamaat and a sick person who could
be taken to the musjid with the help of two men would
be helped to join Jamaat."

This shows the extreme vigilance of the Sahabah over
their salaat with Jamaat. Even a sick person was brought to
the musjid somehow or other, even though it needed two
men to help him. This concern was quite natural when
they found the Prophet (Sallallaho alaihe wasallam) him-
self so very particular about it. It is said that when the
Prophet (Sallallaho alaihe wasallam) was on his deathbed,
and he would frequently faint, he succeeded in making
wudhu after several attempts and, though he could hardly
stand, went to the musjid with the help of Hadhrat Abbas
(Radhiyallaho anho) and another companion. Hadhrat Abu
Bakr (Radhiyallaho anho) led the salaat at his instance, and
he himself joined the Jamaat."

Hadhrat Abu Darda (Radhiyallaho anho) narrates that
the Prophet (Sallallaho alaihe wasallam) once said to him,
"Worship your Lord as if you see Him before you, count
yourself among the dead, beware of the curse of the
wronged ones and, even if you could crawl to the musjid,
do not miss Ishaa and Fajr with Jamaat."

It is said in another hadith, "Ishaa and Fajr are very
heavy on those who are munaafiq. If they knew the reward
of the Jamaat, they would go to the musjid and join the
Jamaat even if they had to crawl."

Hadith IV

6*j' A J> ji ^ ,-511 jpj ja jii 'to, \\ ^j 41JU ^:i ^\ J.

Hadhrat Anas bin Maalik (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)

3 "a

Virtues of Salaat

Part 11 (aj- Rewards of Jamaat

saying, "A person who in all sincerity is constant in
his salaat with Jamaat for forty days, without missing
the first takbeer, recieves two awards: one for deliv-
erance from Hell and the other for freedom from
nifaaq."

If a person is regular in his salaat (with sincerity) for
forty days and joins the Jamaat from the very start (i.e.,
when the Imaam calls out his first takbeer), then he shall
neither be a munaafiq nor shall he go to Hell. A munaafiq
is a person who feigns being a Muslim, but there is kufr in
his heart.. Genesis of man (according to hadith) takes place
in periods of forty days. This seems to be the significance
of forty days in this hadith, and so the Soofis attach import-
ance to this period (called Chillah in Urdu) for purposes of
spiritual discipline.

Lucky indeed are the persons who do not miss their
first takbeer for years together.

Hadith V

j-j-ii '^ji ^ ^ i^\ jj^i ja jij iiP iaii ^ Sj;> ^} >

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying, "A person who performs wudhu scrupulously,
and then goes to the musjid and finds that Jamaat is
over, receives a reward equal to that of Jamaat. This
would not diminish anything from the reward of those
who have actually performed their salaat with Jamaat."

This is indeed Allah's great favour and beneficence
that the mere effort and a slight exertion is enough to en-
title us to a reward of Jamaat, though actually we fail to
join it. Who is the loser then if we ourselves get left, and
miss the bounties of the most Bountiful?

This hadith also shows that we should not postpone
going to thq musjid in apprehension of the Jamaat being
over. Even if we find on reaching the musjid that Jamaat is
over, we will still get the reward thereof. If, however, we
are certain that the Jamaat is already over, then there is of
course no idea in going to the musjid for Jamaat.

Hadith VI

^jji 5> # ill j;:-j jtt jii '^ %\ ^j 'Ji\ pi ^: ^K^ J,

^ji iii^' *j^j l&P V^o' \'^ j* **' -^ J/'j' *^^ u*JU-i ^ji
J^ 4il Jup '^'^ (*A"i»-' '^y. isjUi 5Jt>j li^ A^ui ijlU* j» iil JLiP

Hadhrat Qubaath bin Ashyam Allaithi (Radhiyallaho
anho) narrates that he heard the Prophet (Sallallaho alaihe
wasallam) saying, "Two persons performing salaat together
with one as Imaam are liked by Allah more than four per-
sons saying salaat individually. Similarly four persons per-
forming salaat with Jamaat are liked by Allah more than
eight persons saying it individually. Similarly again, eight
persons performing salaat with Jamaat are liked by Allah
more than one hundred persons saying it individually."

In another hadith it is said, "A big Jamaat is more pre-
fered by Allah than a small Jamaat." Some people think
that there is no harm in having a small Jamaat of their own
at their houses or at their business premises. This is not
correct, as in the first place they are deprived of the reward
of saying salaat in the musjid and secondly, they lose the
blessing of salaat with a big Jamaat. The bigger the congre-
gation, the more pleasing it is to Allah. When our sole dim
is to achieve the pleasure of Allah, why should we not
adopt a manner more pleasing to Him. It is reported in a
hadith that Allah is pleased to see three things, namely, a
row of worshippers offering salaat with Jamaat, a person
busy in salaat at the time of Tahajjud at the dead of night,
and a person fighting in the way of Allah."

Hadith VII

-at jpj jii ja '^ Ai ^j ^oeiUHoi^ c^. ^ 'if

Hadhrat Sahl bin Sa'd (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying, "Give glad tidings to those who go to the
musjid frequently during hours of darkness, for they
will have perfect light on the Day of Judgement."

Virtues of Salaat

Part II (a]-Rewards of Jamaat

The value of going to. the musjid in the darkness of
night shall be realised on the dreadful Day of Judgement,
when everybody shall be in a very miserable plight. A
person subjecting himself to inconvenience in the hours of
darkness in this world shall be more than compensated in
the next, as he shall carry with him a light more glorious
than that of the sun. In a hadith it is reported that such per-
sons shall occupy the pulpits of light, with no worry at all,
while others will be in utter bewilderment. In another
hadith it is said, "Allah will say on the Day of Judgement,
Where are My neighbours?" The Angels will inquire, "Who
are Thy neighbours, O Allah?'. Allah will reply, 'Those
who used to frequent the mosques . "

In a hadith it is said, "Of all the places on this Earth,
the mosques are the dearest to Allah, and the markets are
the most offensive to Him."

In another hadith, the 'masaajid' are called "The gar-
dens of Paradise."

Hadhrat Abu Sa'eed (Radhiyallaho anho) narrates,
"The Prophet (Sallallaho alaihe wasallam) once said, 'Bear
testimony to the Imaan of the person frequenting the
musjid, and then he recited the following verse of the
Qur'an'

"He only shall tend Allah's musjid who believes in
Allah and the Last Day." (IV: 18)."

The following are a few more ahaadith about the vir-
tues of salaat with Jamaat: —

1. "Making wudhu when inconvenient, walking to-
wards the musjid and sitting there (after one
salaat), waiting for the next salaat, wipe out the
sins."

2. "The farther a person lives from the 'musjid' the
greater the blessing he receives." This is so be-
cause a -person coming from a distance shall have
to walk more and, as already mentioned, every
step will fetch him a blessing. For this very reason
some companions have been reported to be taking
short steps in going to the musjid in order to earn
more blessings.

3. "There are three things in this world for which

people would fight with one another if they come
to know their rewards. These are: To call out the
Azaan; to go to the musjid for Zuhr in the scorch-
ing heat of the sun; and to be in the first line while
in salaat with Jamaat."

4. "Seven persons shall be accommodated under the
shade of Allah's mercy on the Day of Judgement,
when everybody will be most bev/ildered under
the inconceivably intense heat of the sun. One of
them will be the person whose heart remains = -
attached to the musjid. He is anxious to return to S -^
the musjid if he leaves it on any account. Another .b ^
hadith narrates that Allah loves those who love "*"
the musjid."

Each article of faith in Islam is a source of innumerable
blessings and rewards from Allah, and carries boundless
benefits showered on those who adhere to it. Besides, no
commandment of Allah is without a deep significance. It is
often difficult to understand the full benefits of Allah's
commandments, as no one can encompass His Knowledge
and Wisdom. Some of the sages of Islam have tried to
explain the importance of salaat with Jamaat, but their
explanations vary with the extent of their understanding
and their power to probe into Divine secrets. Our respected
Shaikh, Shah Waliullah Dehlawi (may Allah illumine his
grave), in his famous Book 'HujjatuUahil Balighah'
writes: —

"To save the people from the fatal effects that their
own customs and rituals can bring them, there is nothing
more useful than to make one of the religious services so
common a custom and so public a ritual that it may be per-
formed openly before everybody by any person, whether he
be learned or illiterate. The town-folk and the countrymen
should both be equally anxious to observe it. It should
become a subject of rivalry and pride among all of them,
and it should be so universally practised that it becomes
part and parcel of their social set-up, so much so, that life
without it may be worthless for them. If this is achieved, it
will help in establishing the worship and obedience of
Allah and will form a very useful substitute for those
rituals and customs which could cause them serious harm.
Since salaat is the only religious observance that surpasses
all others in importance and universality, both in reason
and authority, it becomes therefore absolutely necessary to

Virtues of Salaat

get it established universally by propagating it and by
arranging special congregations, where it can be performed
with absolute unity of form and purpose."

"Further, in every community or religious society.
There are a few who have the capacity to lead, while the
rest simply follow. There are some others who can be cor-
rected with a little counsel or reproach. Then there is a
third grade of people who are very weak in faith and, if
they are not made to worship in public, they are prone to
discard it altogether. It is therefore in the best interests of
the Islamic society that all its members perform the
worship collectively and in congregation, so that the delin-
quents may be distinguished from the observers and the
shirkers from the adherents. This will also cause the people
with less knowledge to follow the Ulama, and make the ig-
norant to learn from the learned the specific requirements
of worship. The worshipper will distinguish right from
wrong and genuine from counterfeit, so that the right and
the gfenuine may prevail and the wrong and the counterfeit
may be suppressed."

"Besides, these congregations of people loving Allah,
seeking His Mercy, constantly fearing Him and having their
hearts and souls turned to Him alone, have the wonderful
effect of causing His blessings and Mercy to descend from
Heaven.

"Moreover, the Muslim community has been raised so
that the word of Allah be held supreme and Islamic Order
be paramount over all others. This object cannot be
achieved unless all Muslims, big and small, the elite and
the common, the town folk and the countrymen, perform
alike the most sublime service and the most sacred ritual of
Islam (i.e., salaat) by assembling together in one place. It is
for this reason that the Sharee-at (Islamic Law) lays such
special stress on Friday congregation and on salaat with
jamaat, by explaining the blessings that accrue therefrom
and punishments awarded for neglect i lereof . For the open
and conspicuous observance of this important service, two
types of assemblies are required; one for people of a clan or
a particular locality and the other for the people of the
whole town. Since the assembly or the former at any hour
is convenient and that of the latte. comparatively difficult,
so for the former, the gathering for salaat (with jamaat) five
times daily, has been laid down and in the case of the latter
gathering, the weekly Friday salaat has been devised and
ordained."

CHAPTER II

REPROACH ON GIVING UP JAMAAT

Just as Allah has promised rewards and blessings for
adhering to His commandments, so has He warned us of
the woeful consequences and punishments for their neg-
lect. We are in bondage to Allah and as such it is obligatory
on us to obey Him. No compensation or reward is due to us
for our obedience to Him. If He gives a reward, it is surely a
matter of His extreme favour on us. Similarly no punish-
ments can be too much for us if we disobey Him-our Lord,
for their can be no greater crime for a bondsman than to
disobey his Master. Hence no warning or premonition was
required to be imparted. Yet Allah and His Holy Prophet
(Sallallaho alaihe wasallam) have so very kindly cautioned
us in various ways, warned us frequently of the conse-
quences and explained to us again and again, just to save
us from disaster. If even then, we don't take a lesson, who
could there be to save us from the inevitable consequences?

Hadith I

*M,^ ftTOill ^^ j^ ^ "ill J>«<j Jli J\i i^ -ill ^j ^'^ Ji\ jf-

ijlijjl «ljj 5t_jXill Jj Vr^/" J '-^ "j^^. "^^ v'j J^ v'^

Hadhrat Ibn Abbas (Radhiyallaho anho) narrates, "I
heard the Prophet (Sallallaho alaihe wasallam) saying,
"If a person in spite of hearing the azaan does not go to
the musjid (and he prefers to say his salaat at home)
without a strong excuse, then his salaat is not ac-
cepted. When the Companions inquired as to what
could be a strong excuse, he replied, "Illness or fear."

It may perhaps appear from this Hadith that the salaat
performed at home (after hearing the Azaan) is no salaat at
all; the Hanafiyyah do not hold this view. According to
them, though the reward and blessings promised for fardh
salaat will not be awarded, yet the person saying the salaat

Virtues of Salaat

at his place does absolve himself of the obligation. But in
the opinion of some of the companions and their success-
ors, salaat with jamaat (after hearing the Azaan) is fardh
and its discard is haraam. According to many other theo-
logians, such a person is not even absolved of the obliga-
tion in respect of salaat of that hour. Anyhow, he is surely
committing the sin of discarding jamaat. In another hadith
narrated by Hadhrat Ibn Abbasi it is stated that such a
person is guilty of disobedience of Allah and his Apostle
(Sallallaho alaihe wasallam). Hadhrat Ibn Abbas (Radhiyal-
laho anho) also says, "No good is done by, nor any good is
done to, the person who does not join jamaat after hearing
the Azaan. Hadhrat Abu Hurairah (Radhiyallaho anho)
says, "It is more appropriate to pour molten-lead into the
ears of a person who does not go to join jamaat."

Hadith-II

Hadhrat Mu'aaz bin Anas (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying, "A person who does not go for salaat after hear-
ing the Azaan is committing a great wrong and is doing
an act of kufr and nifaaq."

According to this hadith, not to join jamaat after hear-
ing the Azaan is not becoming of a Muslim and is the prac-
tice of a kaafir or a miinaafiq. What a strong reproof!

In another hadith, it is said, "Not to join jamaat after
hearing the Azaan is sufficient to render a person most un-
fortunate and most wretched."

Hadhrat Sulaimaan bin Abi Hathmah (Radhiyallaho
anho) is one of the eminent people of the early days of
Islam. He was born during the lifetime of the Prophet (Sal-
lallaho alaihe wasallam), but was too young then to have
had the honour of listening to any hadith from him. During
the Caliphate of Hadhrat Umar (Radhiyallaho anho) he was
made in charge of the market. One day Hadhrat Umar (Rad-
hiyallaho anha) found him missing in Fajr salaat. Hadhrat
Umar (Radhiyallaho anho) went to his house and inquired
from his mother why Sulaimaan was not present in Fajr.
She replied, "He kept saying nafl salaat throughout the

Part II (b)-Reproach on Discard of ]amaat

night, and sleep overpowered him at the time of Fajr." At
this, Hadhrat Umar (Radhiyallaho anho) remarked "I
would prefer my Fajr with jamaat to my offering nafl salaat
all night long."

Hadith-III

^ ji\ ji c-Ua JUJ ^ ill jjlpj Jli jli irf- ill ^ j iy.j» ^J ^

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates
that he heard the Prophet (Sallallaho alaihe wasallam)
saying, "I wish I could ask the boys to collect a huge
quantity of firewood for me, and then I would go
around and set fire to the dwellings of those who say
their salaat at their own houses without any excuse."

The Prophet (Sallallaho alaihe wasallam), who was
mor,t kind and merciful towards his followers and was
greatly pained to see them even in a little trouble, gets of-
fended so much that he is ready to set fire to the houses of
those who are content with saying salaat at their houses.

Hadith-IV

*^' » Jj^ ^ -^^ Jpj J^ ^-*^ J^ *^ '^\ cs^J *'^J^ ^^ 'J-

A^i ,\,j a^iiii ^1 >, 4JI31 jru uiU 'if\:^v

Hadhrat Abu Darda (Radhiyallaho anho) narrates that
he heard the Prophet (Sallallaho alaihe wasallam)
saying, "If there are (even) three persons in a village or
in a desert, and they do not say their salaat with
jamaat, then Satan gets hold of them. Remember that
jamaat for salaat is very necessary for you. Surely a
wolf devours a lonely sheep, and Satan is the wolf for
men."

This shows that people busy in farming etc. should ar-
range to say their salaat with jamaat if they are three or
more in number. Even if they are two, it is better to have

2 13
>

Virtues of Salaat

jamaat. The farmers in our country are generally negligent
of salaat and consider their occupation a sufficient excuse
for their neglect, and even those who are considered pious
prefer to perform their salaat individually. If the farmers
working in the nearby fields get together at a place and per-
form prayers in jamaat, they can have quite a big gathering
and thereby receive the wonderful blessings of Allah. Not-
withstanding the sun, rain, heat and cold, they keep busy
for a trifling worldly gain, but lose tremendous amount of
Allah's reward by losing salaat. On the other hand, they
can earn a reward fifty times more (as conveyed in another
hadith) by offering their salaat with jamaat in the fields.

It is stated in a hadith, "When a shepherd calls out the
Azaan at the foot of a hill (or in the fields) and starts his
salaat, Allah is greatly pleased with him and says proudly
to the Angels, 'Behold My slave! He has called out the
Azaan and is offering his salaat. All this he does out of fear
for Me. I therefore grant him forgiveness and declare his
admittance into Paradise."

Hadith-V

JOJI ^j6ij j\^\ ^yOi J^j jP ^ A.I A* *»l ^j ^U ^\ jt.

Somebody asked Ibn Abbas (Radhiyallaho anho),
"What about a person who keeps fast all day and offers
nafl salaat all night, but does not go to the musjid for
jamaat and Jumu'ah?" "He is doomed to Hell", replied
Hadhrat Ibn Abbas (Radhiyallaho anho).

Such a person, being a Muslim, may ultimately get
freedom from Hell, but who knows after how long. The ig-
norant among the Soofis and Shaikhs are very particular
about Zikr and nafl salaat and consider this an act of emi-
nence in piety, while they are not particular about salaat
with jamaat. It must be clearly borne in mind for all times
that no person can achieve religious eminence except
through complete adherence to the practices of the beloved
Prophet (Sallallaho alaihe wasallam).

It is stated in a hadith that Allah curses three persons:
An Imaam who insists on leading the people of a place in
salaat, although they do not like him on some reasonable
account, a woman who is under the displeasure of her hus-

Part II (bj-Reproach on Discard of Jamaat

o ^

I. W3

band; and a person who hears the Azaan but does not go to
the musjid for salaat with Jamaat.

Hadith- VI

Ka'b Ahbaar says, "By Him who revealed the Torah to
Moosa, the Injeel to Eesa, the Psalms to Dawood (Alay-
himus salaam), and the Qur'an on Muhammad (Sallal-
laho alaihe wasallam), the following verses were
revealed in respect of saying fardh salaat in those
places (mosques) where the Azaan is said: "On the day
when the glory of Saaq is revealed and they are or-
dered to prostrate themselves, but are not able, with
eyes downcast, abasement stupifying them. And they
had been summoned to prostrate themselves when
they were quite hale and healthy." (LXVIII: 42 and 43).

The glory of Saaq is a particular type of glory to be dis-
played on the Day of Judgement. All Muslims will fall
prostrate on seeing this glory, but there will be some whose
backs will turn stiff and they will be unable to prostrate
themselves. As to who these unlucky persons would be,
different interpretations have been given by different com-
mentators. According to this hadith, which is also corrobo-
rated by another narrated by Hadhrat Ibn Abbas
(Radhiyallaho anho), those shall be the persons who were
called for salaat with jamaat, but did not go for it.

A few other interpretations of the same are given
below: —

1. Hadhrat Abu Sa'eed Khudri (Radhiyallaho anho) nar-
rates on the authority of the Prophet (Sallallaho alaihe
wasallam) that these shall be the persons who used to
offer their salaat to be seen by other men.

Virtues of Salaat

2. These shall be infidels who did not say salaat at all.

3. These shall be the munaafiqeen. (Allah knows best and
His knowledge is most perfect).

What a terrible thing to be so abased and disgraced on
the Day of judgement that, while all Muslims shall fall
prostrate at seeing Allah's glory, those who neglected salaat
with jamaat shall be singled out by their inability to do so.

Besides these, many other warnings have been given
against the neglect of jamaat. But as a matter of fact, none is
necessary for a good Muslim to whom the word of Allah
and His Apostle (Sallallaho alaihe wasallam) is all import-
ant. And for one who has no regard for their word, all such
warnings are meaningless. But a time will come when
every soul shall be called to account, and punished for its
misdeeds, and then no amount of penitence shall be of any
avail.

PARim

IMPORTANCE OF SINCERITY AND DEVOTION IN

SALAAT

There are many persons who offer their salaat and
quite a lot of them are particular about jamaat as well, but
they say it so imperfectly that, instead of earning blessings
and reward for them, it is rejected forthwith. This, how-
ever, is not so bad as to discard salaat altogether, which as
we have already learnt, is very serious. Although we are
deprived of the rewards by saying a defective salaat, which
is not accepted, yet we are saved from the insolence of neg-
lecting and disobeying Allah's commandments. However,
when we spend our time, leave our work and undergo in-
convenience, then why should we not see that we get the
best return for our time and labour by saying our salaat as
best as we can?

This third part is divided into three chapters. In the
first chapter, a few quotations from the Holy Qur'an about
the people who are condemned for their bad salaat and
those who are praised for their good salaat, are given. In the
second Chapter, stories about the salaat of a few lovers of
Allah are collected. The third chapter consists of the say-
ings of the Prophet (Sallallaho alaihe wasallam) on this
subject.

CHAPTER I

QUOTATIONS FROM THE QUR'AN

Quotation -I

^, ^}B\ 'M 'j^'3 lijiii'^j ifijAj ill ju; 'J

"Their flesh and their blood reach not Allah, but devo-
tion from you reacheth to Him." (XXII: 37)

Although this particular verse refers to the aniiiial sac-
rifice, yet in principle it equally applies to all other rituals.
It is sincerity and devotion in a service by which its accept-
ance would be judged by Allah. Hadhrat Mu'aaz (Radhiyal-

Virtues of Salaat

laho anho) says, "When the Prophet (Sallallaho alaihe
wasallam) deputed me to Yemen, I requested him to give
me some parting advice. He replied, 'Be sincere in all your
services, as sincerity will magnify the value of an action,
however insignificant it may be."

Hadhrat Thaubaan (Radhiyallaho anho) narrates that
he heard the Prophet (Sallallaho alaihe wasallam) saying,
"Blessed be the sincere ones, for they are the lamps of
guidance. They cause the worst evils to be driven off
through their sincerity." It is said in another hadith, "It it
through the presence of the weak and due to their salaat
and their sincerity that Allah's help comes to all the
people.'

Quotation-II

"Woe unto worshippers who are heedless of their
salaat, who want but to be seen at salaat." (CVII: 4-6)

"To be heedless" has been given the following differ-
ent interpretations:

1 . To be so careless as to miss the correct time of salaat.

2. To be inattentive in salaat.

3 . To forget the number of rakaats .

Quotation-Ill

-kJi ^\ i» ojjri-ij >a)i o>»vi J\^ ^r^ ip^' J\ ''^^ '^Ij

"When they (the hypocrites) stand up for salaat, they
perform it without earnestness and want but to be seen
by men and are mindful of Allah but little." (IV: 142)

Quotation-IV

ijt jjflL J»'^ ^'j«^' ^y^'^'i ^i"^' 'j^^' "^ f*"^''Jr*. '^J^

"Now there hath succeeded them (Prophets) a later
generation who have ruined salaat and have followed
lusts. So they will meet Ghayy." (XIX: 59)

Part III faj-Quotations /rom the Qur'an

In the dictionary 'Ghayy,' is explained as deception,
which points towards the awrful doom and ruin in the here-
after. According to many commentators, Ghayy is a pit in
Hell full of blood and pus. The persons who had ruined
their salaat shall be thrown into this pit.

Quotation-V

"And naught preventeth that their (the hypocrites) J J
contributions should be accepted from them, save that >
they have disbelieved in Allah and in His Apostle, and
they come not to worship, save as idlers, and pay not
(their contribution) save reluctantly." (IV: 54)

Note: The quotations I to V above relate to those who ruin
salaat. On the other hand, the following speak of
those whom Allah praises for their good salaat.

Quotation- VI

dUi iijj j^\ ^ c ^> > ^»ii '^\^y ciO; uji ^i j]i >

"Successful indeed are the believers who are humble
in their salaat. And who shun vain conversation. And
who are payers of the Zakaat. And who abstain from
sex, save from their wives or the slaves that their right
hand possess, for then they are not blameworthy but
who craveth beyond that, such are transgressors -And
who faithfully observe their pledges and their cove-
nants. And who pay heed to their salaat. These are the
heirs who will inherit Firdaus (Paradise). There they
will abide." (XXIII: 1 to 11)

The Prophet (Sallallaho alaihe wasallam) says, "Fir-
daus is the apex and the best portion of Paradise, where-

Virtues of Salaat

from all its rivers originate. Allah's throne will be placed
there. When you pray for Paradise, always pray for Fir-
daus."

Quotation-VII

4\ ^ij ^j ijiii ^i jjf4j jjii ,:;j^\ > -ii i^ i^lj

"And truly it (salaat) is hard save for the humble-
minded; who know that they have to meet their Lord,
and that unto Him they are returning." (II: 45-46)

Quotation-VIII

jjiuj sirjji t\^[j sji^i fi5»j -an /k 'J- }^% 'i'M ri^^ ^^^

"In houses which Allah hath allowed to be exalted,
and His name shall be remembered therein, do offer
praise to Him at morning and evening, men whom
neither merchandise nor sale beguileth from remem-
berance of Allah and establishment of salaat and
paying Zakaat, who fear that Day when the hearts and
the eyeballs will be overturned so that Allah may
reward them for the best of what they did and increase
reward for them out of His bounty. Allah giveth bles-
sings without measure to whom He will."

(XXIV: 36 to 38)

Hadhrat Abdullah bin Abbas (Radhiyallaho anho) sSys
"Establishment of salaat means performance of ruku and
sajdah properly and constant concentration in salaat with
complete humility and submission." Hadhrat Qataadah
(Radhiyallaho anho) says: "Wherever the words 'Establish-
ment of salaat' occur in Qur'an, they mean to guard its
hours, to perform wudhu in the right manner and to ob-
serve ruku and sajdah properlv."

Part III faJ-Quotations from the Qur'an 71

Quotation -IX

lil3j llJtla '^;) (Jj^ ^ijlj t U">Li

"The (faithful) slaves of Rahmaan (the Beneficent) are
they who walk upon the earth modestly and when the
foolish ever address them, they answer: Peace; and
who spend the night before their Lord, prostrate and
standing." (XXV: 63-64)

After describing a few more qualities of His faithful
slaves, Allah says in the same context:

i^ '^,4}^ u-AJj 't^ i^ ojlL'j ij>u^ iijiii J3j;;j ^31

Uu»j \ytL^ Ci....--*-

"They will be awarded the high place for as much as
they were steadfast, and they will meet therein with
welcome and the word of peace. Abiding there for
ever. Happy is i* as abode and station." (XXV: 75-76)

Quotation -X

ojuAj ijiiru, *i> ^i '4 j^ ^' ^; u •'^' ^-^ ojkj

"The believers in our revelations are those who forsake
their beds, to cry unto their Lord in fear and hope, and
spend of what We have bestowed on them. No soul
knoweth what is kept hid for them of joy, as a reward
for what they used to do. " (XXXII: 16-17)

Quotation -XI

dAJ> s^ i>'ir '^\ ^/j '^\i\ u ^i^T ii^'j o\^ J 'j^\ j(

"Lo! those who keep from evil will dwell amid gardens
and water-springs, taking to that which their Lord

S eg

1 1«

72 Virtues of Salaat

giveth them; for Lo! aforetime they were doers of good.
They used to sleep but little in the night. And ere the
dawning of each day, would seek forgiveness."

(LI: 15-18)

Quotation-XII

ji 4'j iJ-j \'^'ji'i 'v/^\ ji^ UjTij \^y ^\ Tui cjii > ji»

"Is he who worships devotedly in the hours of the
night, prostrate or standing, afraid of the Hereafter and
hoping for the mercy of his Lord (to be counted equal
with a disbeliever)? Say (unto them, O Muhammad)
(Sallallaho alaihe wasallam): "Can those who know be
equal with those who know not? But only men of
understanding will pay heed." (XXXIX: 9)

Quotation-XIII

And angels would be entering through every door pro-
claiming: "Peace be upon you, as a reward for your
perseverance on religious practices." Thus how splen-
did would be their end! (XIII: 22-23).

•^1 ipjii >ji iLi liij iPj> >J» ilj lit iPjii j^ ou;ii k

"Lo! man was created very impatient. Fretful when
evil befalleth him. And niggardly when good befalleth
him, save the worshippers who are constant at their
salaat." (LXX: 19-23)

After giving some more qualities of these blessed
people, Allah says in the same context.

Part III (aj- Quotations from the Qur'an

"And those who guard their salaat. These will dwell in
gardens, honoured." (LXX: 34-35).

Besides the quotations given above, there are many
verses of the Holy Qur'an enjoining salaat and exalting and
extolling those who say their salaat properly. Salaat is
indeed a great boon. That is why Muhammad (Sallallaho
alaihe wasallam) has called it 'the comfort of my eyes', and
Ibrahim (Alayhis salaam) prayed to Allah,

ftUa J^ij bj ^^ji j«j o/irfiJl ^ ^^sl«r> oj

"My Lord! make me to establish Salaat, and some of
my posterity (also); our Lord! and accept the prayer."

(XIV: 40)

Here the eminent Prophet of Allah, whom Allah has
called 'Khaleel', is asking Allah to make him say his salaat
properly and regularly. The Glorious Allah Himself is or-
dering His beloved Prophet (Sallallaho alaihe wasallam)
thus: —

* f^

oujij di»3>' ^ ii]j diiiU H \^ -^vj sjCflJu djuy»i yij

"And enjoin salaat upon the people and be constant
therein. We ask not of thee a provision. We provide for
thee. And the Hereafter is for righteousness."

(XX: 132).

It is said in a hadith that whenever the housefolk of the
Prophet (Sallallaho alaihe wasallam) were hard-pressed in
any way, he enjoined salaat on them and used to recite this
verse. All the Prophets of Allah (peace be upon them) are
reported to have engaged themselves in salaat whenever
they had any difficulty. But, alas! we are so unmindful and
indifferent about salaat that, in spite of all that we proclaim
about Islaam and Islamic practices, we pay no attention to
it. But on the contrary, if anybody stands up to invite us
and to draw our attention towards it, we cut jokes and
sneer at him and oppose him, thereby harming none else
but ourselves.

Even those who offer the salaat, often perform it in
such a way that it will not be wrong to call it a mockery of
salaat, as it lacks the proper observation of its requisites

en A

3 "S

t W3

Virtues of Salaat

and also the devotion and submission obligatory therein.
The practical example of the Holy Prophet (Sallallaho
alaihe wasallam), as also the practices of his illustrious
companions, should be the guiding factor in our lives. I
have collected the stories about the salaat of the compan-
ions in a separate book, named "Stories of Sahabah," and I
need not repeat them here. However, I am giving stories
from the lives of a few pious persons in the following
pages. The practices and the sayings of the Holy Prophet
(Sallallaho alaihe wasallam) about this subject would
appear in Chapter III.

CHAPTER II
A FEW STORIES FROM THE LIVES OF THE PIOUS

Story- 1

Shaikh Abdul Waahid (Rahmatullah alaih) says, "One
day I was so much overpowered by sleep that I went to bed
before finishing my Zikr for the night. I saw in my dream a
most beautifur girl dressed in green silk. All parts of her
body and even her shoes were engaged in Zikr. She said to
me 'Aspire to possess me; I love you." And then she recited
a few couplets depicting the eagerness of a lover. When I
woke up from the dream, I vowed not to sleep any more
during the night. It is reported that for full forty years he
never slept at night, and said Ishaa and Fajr salaats with
the same wudhu.

Story- II

Shaikh Mazhar Sa'di (Rahmatullah alaih), the famous
pious man, kept weeping for sixty years in love and eager-
ness for Allah. One night he saw in a dream a few damsels
by the side of pearl trees with gold branches, on the bank of
the brook brimming with fluid musk, pure and fragrant.
The girls were hymning the glory of Allah. He asked their
identity. In reply they recited two couplets, which meant,
"We have been created by the Sustainer of mankind and
Lord of Muhammad (Sallallaho alaihe wasallam) for those
people who keep standing before Allah all night long and
hymning in supplication to Him."

Story-III

Abu Bakr Dharir (Rahmatullah alaih) says, "There
lived a young slave with me. He fasted all day and stood in
Tahajjud all night long. One day he came to me and re-
lated: "Last night against my usual practice I went to sleep.
I saw in my dream that the wall of the Mihraab was
cracked, and from the crevice appeared a few damsels. One
of them was very ugly. I asked one of the pretty damsels

Virtues of Salaat

Part III (b)- Stories of the Pious

who they were. She replied that they were my previous
nights and that the ugly one was this night."

Story-IV

An eminent Shaikh says: "One night I was in a deep
sleep and could not get up for Tahajjud. I saw in my dream
a girl of such beauty as I had never seen in my life. She was
emitting such fragrance as I had never smelt before. She
handed over to me a piece of paper on which were written
three couplets, which meant, 'You were so enamoured of
deep sleep that you have become unmindful of the high
balconies of Paradise, where you have to abide for ever
with no fear of death. Wake up! It is better to recite the
Qur'an in Tahajjud than to sleep." since then, wherever I
feel sleepy, these couplets come to my mind and the sleep
goes away."

Story- V

Ataa (Rahmatullah alaih) writes, "I went to the market.
A person had a slave girl to sell, who was said to be mad; I
purchased her for seven dinaars and brought her to my
house. After a portion of the night had passed, I noticed
that she got up, performed wudhu and started her salaat. In
her salaat she wept so much that I thought she would die
of excessive crying. After finishing the salaat, she began to
supplicate before Allah saying, 'O my Lord! By the love
Thou bearest for me, show mercy on me.' I interrupted by
telling her that she should rather say, 'By the love that I
have for Thee ..." She got irritated at this suggestion and
said, 'By Allah Himself! Had He not loved me, I would not
be standing here before Him while you are in your bed.'
Then she fell prostrate and recited a few couplets purport-
ing, 'I am growing more and more restless. How can one
rest whose peace of mind is taken away by love, eagerness
and constant anxiety? O, Allah! Show mercy and give some
glad tidings.' Then she prayed in a lou i voice thus, 'O
Allah! So far the matter between me and Thee has been a
secret. Now people have come to know of it. O, Allah! Call
me back.' After saying this, she cried al jud and died on the
spot."

Story-VI

A similar thing happened with Sirri (Rahmatullah
alaih). He writes: "I bought a slave woman to attend on me.

She served me for some time, but I was in the dark about
her state of affairs. She had a corner in the house reserved
for her salaat. After finishing her job, she would go there
and offer her salaat. One night, I noticed her performing
salaat and then supplicating before Allah. While making
her supphcation, she said, 'By the love Thou hast for me,
do such and such a thing for me.' I shouted out to her, 'O
woman, say by the love that I have for Thee.' She retorted,
'My Master, if He had not loved me, He would not have
made me stand for salaat and deprive you thereof.' Next
morning I sent for her and said to her, 'You are a misfit in
your present job. You are exclusively meant for Allah's ser-
vice. I then gave her some gifts and set her free."

Story-VII

Sirri Saqti (Rahmatullah alaih) writes about another
woman: "When she stood up for Tahajjud she would say,
'O Allah! Satan is but Thy creation. Thou hast full power
over him. He sees me and I cannot see him. Thou see-est
him and hast control over all his actions, while he has no
control over Thee. O, Allah! repel the evil that he wishes to
do me. Requit the wrong he may do to deceive me. I seek
Thy refuge from his evil designs and with Thy help I cast
him away.' Thereafter she would cry bitterly. And as a
result thereof she lost the sight of one eye. People admon-
ished her to stop excessive weeping, lest she should lose
her other eye as well. She replied, "If it is destined to be an
eye of Paradise, Allah will grant me better than this; but if
it be that of Hell, then the sooner it is lost the better."

Story-VIII

Shaikh Abu Abdullah Jilaa says: "One day my mother
asked my father to fetch some fish from the market. My
father left for the market and I also accompanied him. The
fish was bought and we needed a porter to carry it for us.
We engaged a boy who was standing there and who had of-
fered to do the job for us. He put the load on his head and
followed us. While we were on our way, we happened to
hear the Azaan. The boy abruptly spoke, 'Allah's sum-
moner has summoned me; I have to take my wudhu too. I
shall now carry the fish after salaat. If you like you may
wait, otherwise here it is." Saying this he put the load
down and left for the musjid. My father thought when the

V3 n

i-t/3

Virtues of Salaat

Part III (bj- Stories of the Pious

poor boy could place his trust in Allah so much, we must
as well do so in a greater degree. He, therefore, left the fish
there and took me to the musjid. When we three returned
after saying salaat, we found the fish lying in the same
place as we had left it. The boy then carried it to our house.
My father related the strange story to my mother who in-
sisted that the boy should be invited to eat some fish with
us. When the invitation was extended to him, he said,
'Excuse me I am fasting.' My father then requested him to
have iftaar at our place. To this he said, 'It is not possible
for me to return once I am gone. Just possibly, I may stay in
a musjid close to your place; if so, then I shall join you in
your dinner.' Saying this he went to the musjid and re-
turned after Maglarib. When the dinner was over, I showed
him the room where he could rest in privacy. Now, there
lived a crippled woman in our neighbourhood. We were
surprised to see her walking quite hale and hearty. When
we enquired from her how she got cured, she said, 'I
prayied to Allah to heal me for the sake of the blessings that
your guest carries. No sooner I prayed than I was healed.'
When we went to find the boy in the room where we had
left him, the door was shut and the boy was nowhere to be
seen."

Story-IX

It is said of a pious man that once he had a sore on his
foot. According to the opinion of the surgeons, if his foot
was not amputated, the sore might prove fatal. His mother
proposed that the operation should be done while he was
absorbed in his salaat. This was done, and no pain was felt
by him.

Story-X

Abu 'Aamir {Rahmatullah alaih) says, "I saw a slave
woman on sale for a very small sum. She was very ema-
ciated and her hair was dirty. I took pity on her and pur-
chased her. I said to her, 'Come, woman, let us go and
make purchases for Ramadhaan.' She remarked, 'Alhamdu-
lillah, all the months are alike for me.' She fasted on all
days and stood in salaat for all nights. When Eid drew near,
I said to her, 'Woman! You will go with me tomorrow to
make purchases for Eid. She remarked, 'My master! You
are too much absorbed in this world.' She then went into

her room and started her salaat. She was reciting Soorah
Ibrahim and when she reached the 16th verse of the Soorah
(viz.,

'Hell is before him and he is made to drink boiling fetid
water', which described the doom of a disbeliever, she re-
peated it again and again, and then gave out a cry and fell
dead."

Story-XI

Everybody knows Umar bin Abdul Aziz (Rahmatullah
alaih). After the four Khulafaa-ur Ra:ashideen he is the most
eminent Khalifah. His wife says, "There may be other
people more particular about wudhu and salaat; but I have
never seen anybody fearing Allah more than my husband.
After his daily Ishaa, he would sit at a place reserved for
his salaat and raise his hands in supplication and keep
crying before Allah till sleep overpowered him. Whenever
he woke during the night, he would again start praying and
crying before Allah."

It is said that since his becoming Khalifah he never
shared the bed with his wife. His wife was the daughter of
the great King Abdul Malik. Her father had given her much
jewellery in dowry, which included a marvellous diamond.
He said to his wife, "Either part with all your jewellery for
the sake of Allah, so that I may deposit it in the Baitul
Maal or be separated from me. I would not like to live in a
house where there is so much wealth." His wife replied, "I
can .part with a thousand times more wealth, but I cannot
leave you." She then deposited everything she had in the
Baitul Maal. After the death of Umar bin Abdul Aziz, when
Yazeed son of Abdul Malik succeeded him as Khalifa, he
said to his sister, "If you like you may have your jewellery
back from the Baitul Maal. She replied, "How can the
wealth I discarded during my husband's lifetime, satisfy
me after his death."

Umar bin Abdul Aziz was on his death-bed when he
inquired from the persons round him about the cause of his
disease. Someone said, "People think it is the effect of
black magic." He said, "No, it is not magic." He then sent
for a particular slave of his and said to him_, "What made
you poison me?" He replied, "One hundred dinaais and a

■2 5

Virtues of Salaat

promise of liberty." Umar bin Abdul Aziz (RahmatuUah
alaih) took those dinaars from the slave and deposited
them in the Baitul Maal, and advised him to run away to
some distant place where he could not be seized.

Just before his death, Muslimah (RahmatuUah alaih)
came to him and said, "Nobody has ever treated his chil-
dren as you are doing. None of your thirteen sons has any-
thing to live on." He sat up in his bed and said, 'I have not
held back from my sons what they were entitled to. I have,
of course, refused them what was actually due to others. If
my sons are righteous, then Allah will surely be their
guardian as He has said in His Book: He is the guardian of
the righteous (VII:196)', but if they are wrong-doers, then
why should I care for them?"

Story-XII

Muhammad bin Munkadir (RahmatuUah alaih) was a
Hafiz of Hadith. One night, he wept excessively in his Ta-
hajjud. When someone inquired about it, he said, "During
Qiraat, I came across the following words of the Qur'an:

"And the evils that they earned will confront them;
and they will be surrounded by what they used to scoff
at." (XXXIX: 48)

He was very anxious and worried at the time of his
death, and said that these same words of the Qur'an were
looming before him.

Story-XIII

Thaabit Banaani (RahmatuUah alaih) is another Hafiz
of Hadith. He used to cry a great deal while supplicating
before Allah. Someone warned him that he would lose his
eyesight if he did not stop weeping like that. He replied to
him, "What use are these eyes if these do not weep before
Allah."

He used to ask in his prayer, "O, Allah! Permit me to
offer my salaat in my grave, if ever you grant this privilege
to any of Thy slaves!" Abu Sanaan (RahmatuUah alaih) nar-
rates, "By Allah! I was among those present at the burial of
Thaabit Banaani. Just after he had been placed m his grave,
one of the bricks from the side fell off. I peeped into the pit
to find to my great amazement, that Thaabit was offering

Part III (bJ-Stories of the Pious

his salaat. I said to a person standing by my side, 'Look
what is that.' He advised me to keep quiet. After the burial,
we went to his daughter and inquired from her, 'What was
the special practice of your father?' She wanted to know
what made us put that question. We related to her the inci-
dent at the grave. She said, "He has been constant in Tahaj-
jud for fifty years and prayed every morning before Allah to
allow him to offer salaat in the grave if that privilege could
be granted to anybody."

Before finishing this chapter, I give below the pursuits
(as regards salaat) of some of our eminent Muslim ances-
tors:

1. Imaam Ahmad bin Hambal (RahmatuUah alaih) is
the famous Imaam of one of the four schools of
Muslim jurisprudence. Besides being engaged in
his usual work, he used to offer daily three hun-
dred rakaats of nafl salaat. After he was lashed by
the king for refusal to submit to the royal edict, he
became very weak and reduced his routine nafl
salaat to one hundred and fifty rakaats. We should
not forget that he was eighty at that time.

2. Imaam Shaafi'ee (RahmatuUah alaih) another emi-
nent Imaam of Muslim jurisprudence, used to
finish reciting the Qur'an sixty times in his salaat
during Ramadhaan. A person narrates, "I re-
mained with Imaam Shaafi'ee for several days and
found him sleeping only for a while at night."

3. Imaam Abu Haneefa (RahmatuUah alaih) is famous
for his vigil. It is said that for thirty, forty or fifty
years (according to the information of different
narrators) he offered his Fajr prayer with the
wudhu for Ishaa. He would go to sleep only for a
few minutes in the afternoon saying, "It is sunnat
to sleep in the afternoon."

4. It is said about Sa'eed bin Musayyab (RahmatuUah
alaih) that for fifty years he offered his Fajr salaat
with the wudhu performed at Ishaa.

Imaam Ghazzali (RahmatuUah alaih) on the auth-
ority of Abu Taalib Makki reported the same prac-
tice by no less than forty Taabi'ees, some of whom
had been doing it for forty years continuously.

5. Muhammad bin Nasr (RahmatuUah alaih) is a
famous Muhaddith. His devotion to salaat had no

Virtues of Salaat

parallel. Once while in salaat, he was stung on his
forehead by a wasp and though blood came out,
neither did he stir nor did he allow it to disturb
his devotion in salaat. It is said that in salaat, he
stood motionless like a stick planted in the
ground.

6. It is reported about Baqi bin Mukhallid (Rahmatul-
lah alaih) that he used to recite the complete
Qur'an every night in thirteen rakaats of Tahajjud
and Witr.

7. Hannaad (RahmatuUah alaih) is a Muhaddith. One
of his pupils narrates, "Hannaad used to weep
very much. One day after he had finished our
lesson in the morning, he continued to offer nafl
salaat till midday. He went to his place for a short
interval and then returned for his Zuhr. He again
engaged himself in nafl salaat till Asr. Between
Asr and Maghrib, he recited the Qur'an. I left him
after Maghrib. I said to one of his neighbours, 'Our
Shaikh prays so much. It is really wonderful.' He
said, "He had been doing this for the last seventy
years. You will wonder still more if you see his
prayers during the night. ' '

8. Masrooq (RahmatuUah alaih) is another Muhad-
dith. His wife narrates, "He used to offer such long
rakaats that his legs would get swollen and I sat
behind weeping in pity for him."

9. Abu Itaab Sulami (RahmatuUah alaih) is reported
to have been fasting during the day and weeping
during the night for full forty years.

10. It is said about a Sayyid that continuously for
twelve days he has been offering his salaat with
the same wudhu. For fifteen years, his back had
not touched the bed. He would also go without
food for days together.

Besides the above, there are numerous records of the
pious pursuits of the heroes of Islamic History. It is diffi-
cult to cover all of them in this book. All that has been said
here is sufficient to serve as examples. May Allah, through
His Grace, grant me and the readers of this book the
strength to follow in the footsteps of these blessed people!
Aameen!

CHAPTER-in
QUOTATIONS FROM HADITH

Hadith-I

^u^ i^jl. \^\^\iiu is:^^ >i 'ill ;j ci^ uj J^ 1^

Hadhrat Ammar bin Yaasir (Radhlyallaho anho) nar-
rates that he heard the Prophet (Sallallaho alaihe wa-
sallam) saying: "When a person finishes his salaat, he
gets one tenth, one ninth, one eighth, one seventh, one
sixth, one fifth, one fourth, one third or one half of the
maximum reward (according to the quality of salaat
performed by him)."

This shows that the reward is given in proportion to
the sincerity and devotion with which salaat is performed.
So much so, that some get only one tenth of the total
reward. There ^re others who get a reward ranging from
one tenth to one half of the maximum^ It is also correct to
say that there are some who receive the reward in full and
there are others who get no reward at all.

It is stated in a hadith that Allah has a standard for
fardh salaat. An account is kept of the. measure by which a
salaat falls short of that standard.

It is said in the hadith that devotion in salaat will be
the first thing to be taken away from the world. A time will
come when not a single person in the whole congregation
will offer his salaat with proper devotion.

Haditii-II

^ijJ V^\ J^ji*^ -ail Jji^j J\i Jli ia^ Ai ^j ^\ > ^jj

sU>^ uij^j i^/jj i^pji^j i^^gi i«J p^j u*>j i^j ^j

84 Virtues of Salaat

fui 1:^- cJir lii ji- 1^ usr \\ djul> j>' IjL: iti> ^3
^i>ii «(,, J^^j i^^ ^^ ;i jW' 4'j^i ^' (^ ^' ^'

Hadhrat Anas (Radhiyallaho anho) narrates that he
heard the Holy Prophet (Sallallaho alaihe wasallam)
saying, "When a person offers his salaat at its fixed
hours with proper wudhu, with humility and submis-
sion and with qiyaam, ruku and sajdah done satisfac-
torily, then such a salaat rises up in a bright and
beautiful form and blesses the person in words: 'May
Allah guard you as you have guarded me.' On the other
hand, if a person is not punctual with his salaat nor
does he perform wudhu, qiyaam, ruku and sajdah
properly, then salaat rises up in an ugly and dark
shape and curses the person saying, "May Allah ruin
you as you have ruined me!" Then it is flung back like
a dirty rag at the face of the person."

Lucky are those whose salaat is so perfect in all re-
spects that this most important worship of Allah would
pray for them. But what to say about the salaat which most
of the people are wont? They go into sajdah direct from
ruku, and they hardly lift their head from the first sajdah
when they go for the second like a crow pecking at some-
thing. The curse that such a person deserves is mentioned
in this hadith. When the salaat is cursing us then what el«e
can check our downfall? This is why the condition of the
Muslims is deteriorating day by day in every nook and
comer of the world.

The same description is given in another hadith, with
the addition that a salaat offered by a person with sincerity
and devotion rises up highly illuminated, the gates of
Heaven are let open for its reception, and then it intercedes
(before Allah) for His devotee.

The Prophet (Sallallaho alaihe wasallam) has said,
"The likeness of a person not bowing fully in ruku is that
of a pregnant woman aborting just before delivery."

In a hadith, it is stated, "There are many fasting per-
sons who get nothing out of their fast except hunger and
thirst, and there are many worshippers who keep a vigil
but get nothing from their vigil except sleeplessness.

Hadhrat Aa'ishah (Radhiyallaho anha) narrates that

Part III (cj-Qunfations from Ahadith

she heard the Prophet (Sallallaho alaihe wasallam) saying,
"Allah has decided to save (from punishment of the Here-
after) a person coming before Him who has been offering
salaat five times daily at its fixed hours, with due sincerity
and devotion and with proper wudhu. As regards a person
who does not so come before Allah, there is no guarantee
for him. He may be forgiven by Allah's special Grace or
taken to task.

Once the Prophet (Sallallaho alaihe wasallam) came to
his companions and said, "Do you know what Allah has
said?" The companions replied, "Allah and His Apostle » -
know best." He repeated the question twice and the com- I J
panions made the same reply each time. Then he said,
"Allah says, 'By my Greatness and My Glory, I must bring
into Paradise the person offering salaat five times daily at
its fixed hours. As regards the person who does not ensure
his salaat, I may forgive him by My mercy or take him to
task.'"

Hadith-III

^> v> 4i^ yS^ i>^. '^ iJ^ii ^ >ijJiu i^ j*^ ^ jkj j^

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates,
"We heard the Prophet (Sallallaho alaihe wasallam)
saying, 'The first among the doings of a person to be
reckoned for on the Day of Judgement shall be his
salaat. A person will succeed and attain his goal if his
salaat is accepted, and he will fail and lose badly if it
is rejected. If any deficiency is found in his fardh
salaat, Allah will say (to the Angels): "Look for any
nafl salaat in his account". Then the deficiency in his
fardh salaat will be made good by nafl salaat. The rest
of the religious practices (viz. Fast, Zakaat etc.) will
then be reckoned for in the same manner."

This hadith shows that we should have adequate nafl
salaat to our credit to make up any deficiency in our fardh
salaat. It is a habit with many people to say. "It is enough
to observe only the fardh salaat. nafl salaat is meant for the

Virtues of Salaat

eminent. No doubt it is enough to offer fardh salaat prop-
erly, but is it so easy to observe it to the proper standard?
Most probably, there will always be some deficiency in one
respect or the other, and there is no way out to make up
that deficiency except through nafl salaat.

There is another hadith which deals with this point
more elaborately. It declares, "Salaat is the foremost duty
enjoined by Allah and the first thing to be presented before
Allah, and the first thing to be reckoned for on the Day of
judgement. If the fardh salaat is found wanting in quality,
then its deficiency will be made good through nafl salaat.
The fasts of Ramadhaan will be the next to be reckoned for
and any deficiency therein will be made good through nafl
Fasts. Then Zakaat shall be reckoned for in a similar
manner. If after adding nafl the good deeds are found
heavier in the scales, the person concerned shall be sent to
Paradise, otherwise he shall meet his doom in Hell." Such
was the practice of the Prophet (Sallallaho alaihe wasal-
1am) that when anybody embraced Islaam at his hand, the
first thing he taught him was salaat.

Hadith-IV

*, 4^u;u jji # ii jpi jtt jtf i^ A» ^j y) ^ Ai x^ jp

XJ ^XJ ii\j aUp JJU- ^ Cji> Ol» ijCiJl iilaJl f ji -i^i

Hadhrat Abdullah bin Qurt (Radhiyallaho anho) nar-
rates that he heard the Prophet (Sallallaho alaihe wa-
sallam) saying "Salaat will be the first thing to be
reckoned for on the Day of Judgement. If this is found
satisfactory, then the rest of the deeds will also come
out as such. If this is not so, then the remaining deeds
are sure to be found wanting.

Hadhrat Umar (Radhiyallaho anho) during his cali-
phate had issued a proclamation to all the officers under
him saying, "I regard salaat as the most important duty. A
person who ensures salaat is likely to observe other injuc-
tions of Islam as well; but if he discards salaat, he will
more easily damage the rest of Islaam."

The above saying of the Prophet (Sallallaho alaihe wa-
sallam) and the proclamation of Hazrat Umar (Radhiyal-
laho anho) are also corroborated by. another hadith, "Satan

Part III (cj- Quotations from Ahadith

is scared of a Muslim so long as he is mindful of his salaat;
but no sooner he neglects the salaat than Satan descends on
him and becomes hopeful of leading him astray, and then
he can easily be lured to commit more serious wrongs and
major sins. This is exactly what is meant by Almighty
Allah when He says,

"Lo! salaat preserveth from lewdness and inequity" •-

(XXIX: 45) si

Hadith V ^

I & -ai jpj jii jii Arfi j;P ;ip A) ^'j Siia ^}c^.Jk\xs>^

Jli i'^ Sj'^. JC^j i»l JpjU tjlli ii^Lfi J^ ^^jJt a^ ^^\

Hadhrat Abdullah bin Abu Qataadah (Radhiyallaho
anho) narrates, "The Holy Prophet (Sallallaho alaihe
wasallam) once said, 'The worst thief is one who steals
from his salaat.' The companions inquired, 'How can
one steal from his salaat? O, Prophet of Allah!' He re-
plied, 'When one does not do his ruku and sajdah
properly.'

There are many other Ahaadith conveying the same
meaning. Stealing is a very disgraceful act and a thief is de-
spised by everybody. What about a person who is declared,
'the worst thief, by no less a person than the Prophet him-
self?

Hadhrat Abu Darda (Radiyallaho anho) narrates, "Once
the Prophet (Sallallaho alaihe wasallam) looked up towards
the sky and said, 'The knowledge of Deen is soon to be
taken away from this world." Ziyaad (Radhiyallaho anho),
who was also present there inquired, 'How can the knowl-
edge of Deen be taken way, O, Prophet of Allah (Sallallaho
alaihe wasallam), when we are teaching the Qur'an to our
children and this process will continue in our posterity?'
The Prophet (Sallallaho alaihe wasallam) said to him,
'Ziyaad! I always took you to be an intelligent person.
Don't you see that the Jews and the Christians are also
teaching their Bibles to their children? Has this prevented

Virtues of Snlaat

Part III (c) -Quotations from Ahadith

their deterioration?" One of Hadhrat Abu Darda's (Rad-
hiyallaho anho) pupils says, "After hearing this hadith from
Hadhrat Abu Darda (Radhiyallaho anha), I went to Hadhrat
Ubaadah (Radhiyallaho anho) and related the hadith to
him." He said, "Abu Darda (Radhiyallaho anho) is quite
right. May I tell you the first thing that will be taken away
from this world? It is devotion in salaat. You will see that
not a single person in the full congregation is saying his
salaat with devotion." Hadhrat Huzaifah (Radhiyallaho
anho), the confidante of the Prophet (Sallallaho alaihe wa-
sallam), was also heard saying, "Devotion in salaat shall be
the first thing to disappear. "

It is said in a hadith, "Allah does not pay any attention
to that salaat with which ruku and sajdah are not per-
formed properly."

Another hadith says, "A person has been offering
salaat for sixty years, but in fact not a single salaat of his is
accepted by Allah. This is because he has been careless
about his ruku in some salaats and about his sajdah in
others."

A great stress is laid on the proper performance of
salaat in the famous Epistles of Shaikh Ahmad Sirhindi
(RahmatuUah alaih). His discourses on the subject cover a
good portion of the Epistles. In one of them he writes, "It is
necessary an^ong other things that we should be particular
about keeping the fingers of our hands together while in
sajdah and separated while in ruku. These regulations are
not without a purpose." He further writes, "To keep our
glance at the place of sajdah while standing, on our feet
while in ruku, on our nose while in sajdah, and on our
hands while in Qa'dah, goes a long way in keeping the de-
sired concentration in salaat." When such ordinary regu-
lations, which are only mustahab, increase the value of our
salaat, you can well imagine how much benefit we shall
derive if we be particular of other regulations, which are
either sunnat or otherwise more important.

Hadith-VI

^Ij dJli \^ ii»i ;j^) iii^ 5aJ»j I^Ip iiit ^j OUjj f» ^

Hadhrat Umme Roomaan (wife of Abu Bakr) (Radhiyal-
laho anha) narrates, "Once I was offering my salaat,
when I unknowingly started leaning sometimes to one
side and sometimes to the other. Hadhrat Abu Baler
(Radhiyallaho anho) saw me doing this and repri-
manded me so harshly that I was about to abandon my
salaat with fear. He told me later that he had heard the
Prophet (Sallallaho alaihe wasallam) saying, "When a
person stands for salaat, he should keep his body at
rest and he should not behave like the Jews, since to
remain motionless is one of the complements of
salaat."

Keeping the body at rest during salaat is enjoined in
many ahaadith. In the beginning, it was a habit with the
Prophet (Sallallaho alaihe wasallam) that he kept looking
towards the heaven in expectation of Hadhrat Jibra-eel
(Alayhis salaam) to bring him some revelation, so much so
that his eyes would sometimes rise up unconsciously even
during salaat. When the first two verses of Soorah XXIII
(viz.,

(Successful indeed are the believers who are humble in
their salaat) were revealed, he began to keep his gaze down
while in salaat. It is also said about the companions that in
the beginning they would sometime cast their glances here
and there during their salaat but, after these verses were re-
vealed, they gave up this practice. Explaining these verses,
Hadhrat Abdullah bin Umar (Radhiyallaho anho) says,
"When the Sahabah stood for salaat they never looked this
side or that side. They remained attentive in salaat with
their eyes fixed at the place of sajdah, totally absorbed in
Allah, their Lord. Someone inquired from Hadhrat Ali
(Radhiyallaho anho), 'What is devotion?' He replied, 'Con-
centration in salaat is included in devotion."

Hadhrat Ibn Abbas (Radhiyallaho anho) says, "Humble'
(mentioned in the above verses) are those who fear Allah
and remain motionless in salaat."

Hadhrat Abu Bakr (Radhiyallaho anho) narrates, "Once

leg

Virtues of Scdaat

the Prophet (Sallallaho alaihe wasallam) said, 'Seek refuge
in Allah from sanctimonious devotion.' We inquired, 'What
is sanctimonious devotion, O Prophet of Allah! (Sallallaho
alaihe wasallam). He replied, 'To feign concentration, with
nif aaq lurking in the heart. ' '

Hadhrat Abu Darda (Radhiyallaho anho) relates a simi-
lar hadith in which the Prophet (Sallallaho alaihe wasal-
lam) is reported to have said, "Hypocritical devotion is that
in which a person outwardly pretends concentration, while
his heart is devoid of that."

Hadhrat Qataadah (Radhiyallaho anho) says, "For de-
votion in salaat, the heart should be full of Allah's fear, and
the gaze should be kept down."

The Prophet (Sallallaho alaihe wasallam) once saw a
person fondling his beard while in salaat. He remarked, "If
his heart were blessed with devotion, then his entire body
would be at rest."

Hadhrat Aa'ishah (Radhiyallaho anha) once inquired
from the Prophet (Sallallaho alaihe wasallam) as to what
his opinion was about the practice of looking around while
in salaat. He said, "It is a damage to salaat caused by
Satan."

Once the Prophet (Sallallaho alaihe wasallam) said,
"People in tl^e habit of looking up while in salaat must give
up that habit, lest their gaze may become fixed and not
return to them."

It has been said by many of the companions and their
successors that devotion means tranquillity in salaat. The
Prophet (Sallallaho alaihe wasallam) is reported (by many
narrators) to have said, "Offer each salaat (with) such (de-
votion) as if it were the last salaat of your life."

Hadith-VII

Hadhrat Imraan bin Husain (Radhiyallaho anho) nar-
rates. Someone inquired of the Prophet (Sallallaho
alaihe wasallam) about the meaning of the verse in
Qur'an:

Part Ih (cj-Quotatipns from Ahadith

'Lo! Salaat restrains from shameful and unjust deeds.

(XXIX: 45)

He replied, "Salaat is no salaat if it does not preserve
one from lewdness and iniquity."

No doubt, salaat is a very valuable service and when t.
offered properly, results in preservation from all undesir- Z «
ables. If this result is not achieved, then there is something B'a.
lacking in the proper performance of salaat. There are
many other ahaadith conveying this meaning. Hadhrat Ibn
Abbas (Radhiyallaho anho) says, "Salaat has the power to
check the inclination to sins."

Hadhrat Abul Aaliyah (Radhiyallaho anho) explaining
the same verse of the Qur'an writes: "There are three essen-
tials of salaat: Sincerity, Fear of Allah, and His remem-
brance. Salaat is no salaat if these three are missing.
Sincerity heralds virtuous deeds, fear of Allah expels vices,
and His remembrance is the Qur'an, which in itself is a
guidance towards good and guard against evil."

Hadhrat Ibn Abbas (Radhiyallaho anho) reports that
the Prophet (Sallallaho alaihe wasallam) once said, "Salaat
that does not prevent from lewdness and iniquity instead
of bringing close to Allah, takes away from Him. "

Hadhrat Ibn Mas'ood (Radhiyallaho anho) narrates that
he heard the Prophet (Sallallaho alaihe wasallam) saying,
"A person who does not follow up his salaat, has actually
offered no salaat. To follow up the salaat is to shun lewd-
ness and iniquity."

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates,
'A person came to the Prophet (Sallallaho alaihe wasallam)
and reported about a certain man, who was in the habit of
offering salaat for the whole night and then committing a
larceny before daybreak. The Prophet (Sallallaho alaihe wa-
sallam) remarked, "His salaat will very soon wean him off
that sin.' This shows that the evil habits can be got rid of by
adhering to salaat with due sincerity. It is a difficult and
lengthy affair to redeem each and every bad habit. On the
contrary, it is easier and quicker to start offering salaat with
proper care when through the blessings that follow it, bad
habits are sure to disappear one by one." May Allah grant
me strength to say my salaat properly!

Virtues of Salaat

Hadith-VIII

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Hadhrat Jabir (Radhiyallaho anha) narrates that he
heard the Prophet (Sallailaho alaihe wasallam) saying,
"The best salaat is one with prolonged rakaats." Muja-
hid while explaning the verse

"And stand up with Qunoot to Allah (ii-238)" says
Qunoot comprises all such things as proper bowing,
devotion, long rakaat, keeping the eyes down, lowering
of shoulders in submission and fear of Allah. When-
ever a companion of the Holy Prophet (Sallailaho
alaihe wasallam) stood for salaat, he would not look
here and there or level the pebbles at the place of
sajdah (while prostrating) or engage himself in any
absurd act, or think of any worldly thing (except unin-
tentionally), all for fear of Allah."

Many interpretations have been given to the word
Qunoot, which occurs in the Qur'an in the verse mentioned
in this hadith. According to one of the interpretations,
Qunoot means silence. In the beginning of Islam, it was
permissible to talk or to return greetings during salaat, but
when this verse was revealed, talking during salaat was ab-
solutely forbidden. Hadhrat Ibn Mas'ood" (Radhiyallaho
anho) says, "In the beginning whenever I visited the
Prophet (Sallailaho alaihe wasallam), I would greet him
with 'Assalamu alaikum' and he would reply with 'Wa
alaikumus salaam' even if he were engaged in salaat. Once
I visited him while he was in salaat and greeted him as
usual, but he did not reply. I grew very anxious, fearing

Part III (cJ-Quotations from Ahadith

that his attitude might be due to Allah's displeasure for me.
All sorts of anxious thoughts began to enter my mind. One
moment, I would think the Prophet (Sallailaho alaihe wa-
sallam) was angry with me and then some other saddening
explanation would occur to me. When the Prophet (Sallai-
laho alaihe wasallam) finished his salaat, he said, "Allah
amends His commandments as He pleases. He has now for-
bidden any talking during salaat." He then recited the
verse, 'And stand up with Qunoot to Allah' (II: 238) and
said, salaat is now meant exclusively to hymn the glory,
praise and sanctity of Allah." "S .„

Hadhrat Mu'aawiyah bin Hakam Salami (Radhiyallaho g i5
anho) says, "When I visited Madinah to embrace Islaam, I .b ^
was taught many things. One of those was that I should say **
'Yarhamukallaah' when anybody sneezed and exlaimed
'Alhamdulillaah'. As I was new in Islaam, I did not know
that this was not to be done during salaat. Once we were all
standing in salaat when somebody sneezed. I immediately
shouted, 'Yarhamukallaah'. Everybody began to stare at me.
As I did not know then that we were not to talk in salaat, I
protested saying, 'Why are you all casting these angry
looks?' They hushed me up with a gesture, but I could not
understand their behaviour, although I decided to be quiet.
When salaat was over, the Prophet (Sallailaho alaihe wasal-
lam) called me. Neither did he beat or rebuke me, nor was
he harsh to me. He simply said, 'It is not permitted to talk
in salaat. Salaat is the occasion for praising the glory and
magificence of Allah and reciting the Qur'an.' By Allah, I
have never met, before or after, a teacher as affectionate as
the Prophet (Sallailaho alaihe wasallam)."

Another interpretation is given by Hadhrat Ibn Abbas
(Radhiyallaho anho) in which he says that Qunoot means
devotion. The words of Mujahid given above are based on
this interpretation. Hadhrat Abdullah bin Abbas (Radhiyal-
laho anho) says, "In the beginning, the Prophet (Sallailaho
alaihe wasallam) used to tie himself up with a string while
in Tahajjud, so that he might prevent sleep over-powering
him. It was for this that the following verse was revealed in
the Qur'an:

jL^ d\'^\ ^ uijjiu ii»

"We have not revealed unto thee (Muhammad) (Sallai-
laho alaihe wasallam) this Qur'an that Thou should be
distressed." (XX: 2)

Virtues of Salaat

It is reported in many ahaadith that the Prophet's (Sal-
lallah alaihi wasallam) feet would get swollen on account
of standing for long hours during Tahajjud. Out of mere
kindness and affection for his followers, he, however, ad-
vised them to be moderate in their worship, lest any ex-
cessiveness should lead to deflection. That is why we find
him forbidding a woman from tying herself up for avoiding
sleep during salaat.

We should remember that a salaat with long rakaat is
surely better and more valuable, provided the endurance
limits are not exceeded. After all, there is some meaning in
the Prophet's (Sallallaho alaihe wasallam) offering such
lengthy salaat that would give him swollen feet. When the
companions requested him to reduce his toil in worship, as
he had been assured of forgiveness in Soorah Fath:

(That Allah may forgive thee of thy sins that which is
past and that which is to come (XLVIII:2), he used to say,
"Why should I not, then, be a grateful slave of Allah?"

It is stated in a hadith that when, the Prophet (Sallal-
laho alaihe wasallam) offered his salaat, his bosom would
give a constant groaning sound, which resembled that of a
grinding mill. In another hadith, this sound is likened to
that of a boiling kettle. Hadhrat Ali (Radhiyallaho anho)
narrates, "On the eve of Badr, I noticed that the Prophet
(Sallallaho alaihe wasallam) stood under a tree, busy in
salaat and crying before Allah all night long till daybreak."
It is said in a number of ahaadith, "Allah is very much
pleased with certain persons one of them is he who for-
sakes his bed shared with his dear and lovely wife and en-
gages himself in Tahajjud on a winter night. Allah is very
much pleased with him, takes pride in him, and in spite of
being All-knowing inquires from the angels, 'What made
this slave of mine forsake his bed and stand up like this?'
The Angels reply, 'The hope of winning Thy Bounty and
Grace, and the fear of Thy displeasure.' At this Allah says,
'Listen, I bestow upon him what he hopes for and grant
him refuge from what he is afraid of."

The Prophet (Sallallaho alaihe wasallam) says, "None
receives a better reward from Allah more than he who is
blessed to offer two 'rakaats of salaat."

It has often been mentioned in the Qur'an and ahaa-
dith that the Angels are perpetually engaged in worship.

Part III (c)-Quotations from Ahadith

There are some who shall remain in ruku and some in
sajdah till eternity. Allah has combined all these postures
of the Angels in our salaat, so that we may get our shares
from each type of their worship. Recitation of the Qur'an in
salaat is an addition over and above their worship. While
salaat is the sum total of all the postures in the Angels'
methods of worship, it gives out its best when it is offered
by a person possessing angelic habits. That is why the
Prophet (Sallallaho alaihe wasallam) says, "For (a good)
salaat, keep your back and stomach light." The back of a
person is said to be light when he has very few worldly en-
cumbrances, and his stomach is light when he eats moder-
ately to avoid indolence and laziness, which is a sure
outcome of gluttony.

REQUISITES OF GOOD SALAAT SUGGESTED BY
SOOFIA

The Soofia write: "There are twelve thousand virtues
in salaat, which can be achieved through twelve points. If a
person is to acquire full benefit from salaat, then, he must
take care of these points. Sincerity is of course essential at
every step. These points are as follows:

1. Knowledge: An action performed without knowl-
edge is far inferior to the one done with full knowledge
about it. We should therefore know:

(a) Which of the Islamic Practices are fardh and
which are sunnat.

(b) What is fardh and what is sunnat in wudhu and
salaat.

2. Wudhu: We must try to:

(a) Clean our heart of jealously and malice, just as we
wash the other parts of our body.

(b) Keep ourselves clean of sins.

3. Dress: It should be:

(a) Got through honest living.

(b) Clean.

cA eg
S "53

96 Virtues of Salaat

(d) Simple, and should not display vanity and pride.

4. Time: We should be;

(a) Able to tell correct time at any moment.

(b) Always watchful about Azaan.

5. Qiblah: There are three things to be ensured in
facing Qiblah:

(a) We must face Qiblah physically.

(b) Have the heart in union with Allah, for He is the
Qiblah of the heart.

6. Intention: For this we need to be particular about
three things;

(a) We must be definite as to what salaat we are offer-
ing.

(b) Remain constantly conscious of our presence
before Allah, Who sees us.

7. Takbeer Tahreemah: The essentials of 'Takbeer Tah-
reemah" are:

(a) To pronounce the words correctly.

(b) To raise both hands right up to the ears. This sig-
nifies that we have severed our connection with
all, except Allah.

8. Qiyaam: While in Qiyaam we should;

(a) Keep our gaze at the place of sajdah.

(b) Feel in our heart that we are standing before Allah.

9. Qiraat: The essentials of Qiraat are;

(a) To recite the Qur'an with Tajweed.

(b) Tp ponder on the meanings of what we recite.

Part in fcJ-Quotations from Ahadith 97

10. Ruku: The essentials of Ruku are:

(a) To keep the back quite straight i.e. the whole body
above the legs should be in one straight line.

(b) To hold the knees firmly with fingers spread apart.

11. Sajdah: The essentials of Sajdah are:

(a) To place the hands flat and close to the ears.

(b) To keep elbows raised above the gtound.

12. Qa'dah: The essentials of Qa'dah are;

(a) To sit up on the left foot, keeping the right one
erect.

(b) To recite Tashahhud with devotion, keeping the
meaning in mind, for it contains greetings for the
Prophet (Sallallaho alaihe wasallam) and prayer
for the Muslim brethren.

(c) To consider the concluding Salaam a definite
greeting to the Angels as well as the people on the
right and on the left.

As has been said already, sincerity is the essence of all
these points, which requires us;

1. To offer salaat with the sole purpose of pleasing
Allah.

2. To understand that it is only through the grace and
favour of Allah that we are able to offer salaat.

3. To hope for the reward promised by Allah.

SIGNIFICANCE OF WORDING OF SALAAT

Salaat is really a very blessed and auspicious observ-
ance. Every word uttered in it is imbued with Allah's great-
ness and sanctity. Thanaa, the opening prayer of salaat,
contains extremely virtuous and devotional meaning viz:

(1) SubhaanakaJlaahumma:

(2) Wa hihamdika:

O, Allah! I praise Thy Sanc-
tity. Thou art free from all
blemishes. Thou art above
anything that is not the best.

I praise Thy Glory. All vir-
tues and beauties are admit-
tedly for Thee and befit
Thee.

3 ■«

Virtues of Salaat

Part III (cj-Quotations from Ahadith

(3) Wa tabaarakasmuka:

(4) Wa ta'aataa jadduka:

(5) Wa laa ilaaha ghairuk;

Thy name is blessed: and in
fact so blessed that blesses
everything over which it is
mentioned.

Thy eminence is most
exalted. Thy magnificence is
most sublime.

There is no god save Thee.
None has ever been and
none shall ever be fit to be
worshipped save Thee.

Similary in ruku we recite "Subhaana rabbiyal azeem."
which means:

"My Magnificent and Almighty Allah is free from all
blemishes. I express my humbleness and weakness
before His Greatness by bowing my head before Him
(for the bowing of head is the symbol of humbleness
and submission, just as a stiff neck is the sign of
haughtiness and pride). I submit before all Thy com-
mandments and I take upon me Thy service. I am at
Thy command. Thou art really very Great and I submit
before Thy greatness."

Similary in sajdah we express our submission before
Allah the Highest, and declare Him above all defects. Our
head, which is considered as the most superb part of our
body along with our eyes, ears, nose and tongue, is placed
on- ground before Him in the hope that He would show
mercy and bestow His blessings on us. Standing with our
hands folded before Him this was the first expression of
our humbleness and submission. This was further aug-
mented by the bending of our head in ruku and it reached
its climax when we placed our head on the ground before
Him. In fact the whole salaat is an indication of humble-
ness and submission, and therefore a means of advance-
ment and success in the world and in the hereafter. May
Allah through His Kindness arouse me and all the Muslims
to offer such a salaat.

SALAAT OF FEW SAHAABAH, TAABI'EES AND SOOFIA

It is said about Hadhrat Hasan (Radhiyallaho anho)
that whenever he performed wudhu, his face grew pale.
When someone inquired from him its cause, he replied. "It

is time to stand before the most Majestic and Irresistable
Sovereign." On reaching the gate of the musjid he would
say,

"O Allah! Thy slave is at Thy door, O, the most Benefi-
cent! Here is a sinner before Thee: Thou hast enjoined
upon the good amongst us to overlook the faults of the
bad. O Allah, Thou art Good and I am bad So for the
sake of all that is most beautiful in Thee, overlook all
that is ugly in me. O, The most Bountiful."

He would then enter the musjid.

Zainul Aabideen (Rahmatullah alaih) used to offer one
thousand rakaats of nafl salaat daily. He never missed his
Tahajjud, whether in journey or at home. His face grew
pale when he performed his wudhu and he would tremble
when he stood in salaat. Somebody asked him the reason
for that. He said, "Don't you know before Whom I am going
to stand?" Once when he was engaged in salaat, a fire
broke out in his house. He continued his salaat most
calmly. When asked about it, he remarked, "The fire of the
hereafter kept me unmindful of the fire of this world." He
once said, "The pride of a proud person surprises me. The
day before, he was a drop of a dirty fluid and tomorrow he
will be carrion, and still he is proud." He used to say, "It is
strange that people do so much for the world, which is
transitory, and do nothing for the hereafter, where they are
to live for ever." He used to help the poor in the darkness
of night, so that they should not even know who helped
them. It came to light only after his death that no less than
one hundred families were being supported by him.

It is said about Hadhrat Ali (Radhiyallaho anho) that
the colour of his face would change and he would tremble
at the approach of the hour of salaat. On being asked by
someone he said, "This is the time for discharging the trust
which the Heaven and the Earth and even the mountains
were afraid to bear. I do not know if I shall be able to dis-
charge it."

It is said of Hadhrat Abdullah bin Abbas (Radhiyallaho
anho) that, when he heard the Azaan, he wept so much that
his shawl would get wet with his tears, his veins, would
swell and his eyes would become red. Somebody said to
him, "We do not see anything in the Azaan that should
make you so nervous." He replied, "If people understood
what the mu'azzin announced 1o them, they would give up

100

Virtues of Salaat

Part III (cj-Quotations from Ahadith

101

sleep and forsake their comforts." He then explained to
him the warning conveyed by each word of the Azaan.

A person narrates, "I happened to offer my Asr prayer
with Zunnoon Misri (Rahmatullah alaih). When he uttered
'Allah' (in takbeer), he was so much struck with awe on ac-
count of Allah's Majesty, as though his soul had departed,
and when he uttered 'Akbar' I felt my heart would burst
with fear of Allah.

Uwais Qarni (Rahmatullah alaih), a famous saint and
the most exalted of all the Taabi'ees, would spend his
whole night sometimes in ruku and sometimes in sajdah.

Asaam (Rahmatullah alaih) once inquired from Haatim
Zaahid Balkhi (Rahmatullah alaih) how he offered his
salaat. He replied:

"When the hour for salaat draws near, I perform my
wudhu thoroughly and go to the place of salaat. When
I stand for salaat, I visualise the Ka'bah in front of me,
the Siraat under my feet, Paradise on my right. Hell on
my left and the Angel of death over my head; and I
think that this is my last salaat, so I may have no op-
portunity to say another; Allah alone knows what goes
on in my heart at that time. Then I say 'Allaho Akbar'
with full humility and recite the Holy Qur'an, ponder-
ing over its meaning. I do my ruku and sajdah with full
humbleness and submission, and finish my salaat
quite calmly, hoping that Allah will accept it through
His mercy, and fearing that it may be rejected if it is
judged on its merits."

Asaam (Rahmatullah alaih) asked him, "Since when
have you been offering such salaat?" Haatim (Rahmatullah
alaih) replied, "I have been doing it for the last thirty
years." Asaam (Rahmatullah alaih) wept and said, "I have
never been so fortunate as to offer a single salaat of this
kind."

It is said that Haatim (Rahmatullah alaih) once missed
his salaat with jamaat and felt for it too much. A couple of
persons came to condole with him on this loss. He started
weeping and then said, "If I had lost one of my sons, half
the population of Balkh town would have come to me for
condolence, but on the loss of my jamaat you are the only
people condoling with me. It is only because people regard
the afflictions in the Hereafter as lighter than the affliction

of this world."

Sa'eed bin Musayyab (Rahmatullah alaih) says, For

the last twenty years, I have never been out of the musjid at
the time of the Azaan."

Muhammad bin Waasi' (RadmatuUah alaih) says, "I
love three things in this life; a friend who could warn me
on my slips, bread sufficient to keep me alive, and salaat
(with jamaat) such that Allah may condone its defects and
give me reward for anything good in it.

Hadhrat Abu Ubaidah bin Jarraah (Radhiyallaho anho)
was once leading the salaat. When the salaat was over, he
said to the people, "Satan made a dangerous attack on me
while I was leading the salaat. He made me think that as I "S «
was leading salaat, I am the best of all of you. I shall never 1 1
lead the salaat again." f^

Maimoon bin Mahraan (Rahmatullah alaih) once ^
reached the musjid when the jamaat was over. He recited
'Innaa lillaahi wa innaa ilaihi raaji-oon' and said, "The
reward of this salaat with jamaat was dearer to me than
sovereignty over Iraq."

It is said of the Companions that they would mourn for
three days if they happened to miss the first takbeer and for
seven days if they missed jamaat.

Bakr bin Abdullah once said, "You can speak to your
Lord and Master any time you like." "How?" inquired
somebody. He replied, "Perform your wudhu properly and
stand up for salaat. "

Aa'ishah (Radhiyallaho anha) says, "The Holy Prophet
(Sallallaho alaihe wasallam) would be among us (family
members) talking and listening, but on approach of salaat
hour, he would all of a sudden behave as if he had never
known us and would be completely absorbed in Allah.

It is said of Sa'eed Tannookhi (Rahmatullah alaih) that,
as long as he remained in salaat, tears would flow from his
eyes incessantly.

Somebody asked Khalaf bin Ayyoob (Rahmatullah
alaih), "Do not the flies annoy you in your salaat?" His
answer was: "Even the bad characters in society patiently
bear the lashes of the police to boast of their endurance
afterwards. Why should I be disturbed by mere flies, while
standing in the presence of my Creator?"

It is said in 'Bahjatun nufoos* that one of the Sahabah
was once offering Tahajjud when a thief came and took
away his horse. He noticed it, but he did not break his
salaat. Somebody asked him, "Why did you not break
silaat and catch the thief?" He replied, "I was engaged in
something far n-ore valuable than the horse."

102

Virtues of Salaat

Part in (c)-Quotations from Ahadith

103

It is said about Ali (Radhiyallaho anho) that whenever
an arrow got stuck into his body (in a battle), this was
drawn out during his salaat. Once he got an arrow stuck
into his thigh. This could not be extracted, in spite of sev-
eral efforts, due to severe pain felt by him. When he was
busy in his nafl salaat and prostrate in sajdah, the people
drew out the arrow with force. When he finished his salaat,
he asked the people who had collected around him, "Have
you gathered to take out the arrow?" When they told him
that it was already taken out, he informed them that he had
no feeling of pain during the extraction.

Muslim bin Yasaar (RahmatuUah alaih), when he stood
up for salaat, said to his family members, "You may keep
on talking; I shall not be aware of what you talk."

It is said of Aamir bin Abdullah (RahmatuUah alaih)
that he would not even hear the beating of a drum while in
salaat, nor to speak of the talk of people around him. A
person asked him, "Are you conscious of anything while in
salaat?" He replied, "Yes, I am conscious of the fact that I
have to stand one day before Allah, whence I shall either
be sent to Paradise or Hell." The person said, "No, I do not
mean that. Do you come to know of anything we talk
around you?" He replied, "It is better that spears pass
through my body rather than I grow conscious of your con-
versation while I am in salaat." He used to say, "My con-
viction in the things of the Hereafter is so perfect that it is
impossible for it to improve, even if I happen to see those
things with my physical eyes. ' '

A pious man was asked, "Do you ever think of this
world while you are in salaat?" He replied, "I never think
of this world, either in salaat or out of it." Another such
man was asked, "Do you think of anything while m
salaat?" He replied, "Is there anything more attractive than
salaat itself to think of?" ^ . i. u u

In 'Bahjatun Nufoos' it is written about a Shaikh that tie
had either been offering fardh or nafl salaat or been ab-
sorbed in Zikr without break, right from Zuhr to Fajr of the
next day. After Fajr, while continuing Zikr, he was over-
powered by slumber, when immediately he recited Istigh-
faar and the following prayer:

^p\ J. ^-i ^ j. ^\ i>'

"I seek refuge in Allah from the eye that does not get
satiated with sleep."

It is said about another Shaikh that he would go to bed
and try to sleep. But when he failed in his attempt, he
would rise up and engage himself in salaat and would say,
"O Allah! Thou knowest very well that it is the fear of the
Fire of Hell that has caused my sleep to disappear."

There are so many stories about the pious people
speriding their nights praying in eagerness and love for
Allah that these cannot possibly be covered in one book.
We have in fact lost the taste for the pleasures of such pur-
suits so much that we have begun to doubt the veracity of
such facts. But these have been related so frequently and "S «
continuously that if we doubt them we can as well doubt S J
history, for frequency and continuity in narration about an 1 ^
event vouch safe its correctness without dispute. ^

Again we see with our own eyes people spending the
whole night (sometimes even standing) for witnessing a
show in a cinema or a theatre. They neither get tired nor
does sleep overpower them. When such impious deeds, if
indulged in, have such an attraction, then what makes us
doubt that the spiritual pursuits can be so attractive and
tasteful, while persons partaking in them are speqially en-
dowed with additional strength and endurance by Allah?
The only reason for our doubt is our ignorance, which is
like that of an immature child about the experiences of pu-
berty May Allah enable us to attain the heights where we
may be able to taste the pleasures of His worship.

AN IMPORTANT NOTE

According to the Soofia, salaat is in fact a supplication
to and speech with Allah, and therefore needs thorough
concentration. In case of other observances, we need not be
so attentive. For example, the essence of Zakaat is to spend
money for the pleasure of Allah. Spending, in itself is so
hard on a person that even if he does it inattentively he
would feel the pinch of it. Similarly, fasting requires giving
up eating and drinking and sexual satisfaction. All these re-
strictions are really very hard, even if not observed by
proper attention and devotion. On the other hand, Zikr and
recitation of the Qur'an are the chief constituents of Salaat.
If these are not done intelligently and attentively, they can
make neither supplication nor speech. They are just like
the ravings of a person in high fever, which do not require
any conscious effort nor carry any meaning for the listener.
It IS therefore necessary that we should be completely at-

104 Virtues of Salaat

tentive when in salaat, otherwise our salaat will be like the
talk of a person in his sleep, which carries no meaning for
the listeners, nor any benefit accrues from it. In the same
way, Allah pays no heed to a salaat that is offered inattenti-
vely and without concentration. But even if our salaat is
not up to the mark, as compared with that of the eminent
people in the past, we should not give up the practice. It is
absolutely incorrect to think that there is no use offering a
salaat unless it is perfect. To offer an imperfect salaat is far
better than to give it up completely, as this shall result in
punishments of a very drastic nature in the Hereafter. A
school of Ulama have declared that person to be a kaafir
who intentionally discards salaat (as discussed in full in
Chapter I).

It is therefore imperative on all of us to make sincere
and genuine efforts to do justice to our salaat and pray to
Allah to grant us the ability to offer salaat similar to that of
the eminent people in the past, so that we may have at least
one salaat of that nature to our credit for presentation
before Allah.

In the end, it may be pointed out that the Muhaddi-
theen are rather liberal in accepting the authenticity of the
ahaadith relating to the rewards of different religious ob-
servances. AS for the stories about saints and pious people,
these are a part of ordinary history and therefore on a dif-
ferent footing.

■r'jJ' (»»-j'^ »i^j| ti)^' i^^^ V^j '^^^j

Virtues of
ZIKR

Translation of
the Urdu book Faza'il-e-Zikr

by
Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi

translated by
Shaf iq Ahmad

VIRTUES OF ZIKR

CONTENTS
FOREWORD 11-12

CHAPTER I VIRTUES OF ZIKR IN GENERAL

HadithNo: Page No.

Section 1 Qur'anic Verses relating to Zikr 13-25 'z

Section2 Ahaadith on Zikr 69 ^"^

1. Allah's treatment is according to one's expecta-
tions 26

2 . Advice to keep the tongue ever-busy in Zikr 30

3. Zikr-the best of all deeds (by Allah) 32

4. Constant Zikr-a means to elevation of status in
Paradise 34

5. zaakir likened to the living, and the negligent to

the dead 35

6. The superiority of Zikr over giving in charity ... . 36

7. Inmates of Paradise regret the time not devoted
toZikr 37

8. Allah's pleasure and His angels surround the
zaakir; and Allah extoUs them to His angels 38

9. Allah takes pride in the groups of Muslims en-
gaged in remembrance of Him 41

10. Angel's announcement of reward for those
gathered together for Zikr of Allah 42

11. Efficacy of Zikr in avoiding the punishment of

the grave 48

12. Exaltation and facial brightness of the gathering

for the Zikr of Allah 50

13. Gathering of Zikr described as gardens of Para-
dise 53

14. Zikr of Allah to compensate for a lack in spend-
ing and labour in path of Allah 55

15. Doing Zikr so much that people call you insane 56

HadithNo: Page No.

16. Seven persons, including the zaakir, under the
canopy of Allah's grace on the Day of Judge-
ment 59

17. Those doing Zikr under all circumstances
called forth as "wise men" on the Day of Judge-
ment 61

18. The Prophet (Sallallaho alaihe wasallam) di-
rected to sit with ascetic zaakireen 65

19. Allah's promise to care for those who remem-
ber Him after Fajr and AsrSalaat 67

20. Everything of this world is accursed except the
Zikrof Allah 69

CHAPTER II. VIRTUES OF KALIMAH TAYYABAH

Section 1 Ayaat Implying the Kalimah Tayyibah

Without mentioning it 84-94

Section 2 Ayaat in Which the Kalimah Tayyibah

is Mentioned Wholly or in Part 95-106

Section 3 Ahaadith on Virtues and Blessings of

Kalimah Tayyibah .107-160

HadithNo: Page No.

1. Kalimah Tayyibah the best remembrance and

" Alhamdulillaah" the best supplication 107

2. Moosa (A.S.) told that 'Laa ilaaha illallaah' out-
weighs the seven heavens and the earths 109 *S

3. Sincere zaakir of 'Laa ilaaha illallaah' gains the |^
Prophet's maximum intercession 110 t ^

4. Sincere zaakir of 'Laa ilaaha illallaah' to enter ""
Paradise 112

5. Doors of Heavens opened for the reciter of 'Laa
ilaaha illallaah' 113

6. Special announcement of Paradise for a gather-
ing of Sahabah 114

7. Reward of Imaan by reciting 'Laa ilaaha illal-
laah' 115

8. Frequent recitation of 'Laa ilaaha illallaah'
before death 116

9. Sincere recitation of 'Laa ilaaha illallaah' re-
deems from Hell 117

10. 'Laa ilaaha illallaah'-the keys to Paradise 118

11. Remission of sins through recitation of 'Laa
ilaaha illallaah' 119

12. Trembling of the "Pillar of Light" on the recita-
tion of 'Laa ilaaha illallaah' 119

13. Believer of 'Laa ilaaha illallaah' free from wor-
ries in the grave and on the Day of Judgement .... 121

14. 'Laa ilaaha illallaah' is weightier than ninety

nine registers of misdeeds 123

15. 'Laa ilaaha illallaah' weightier than all that is in

the Heavens and the earth . 125

16. 'Laa ilaaha illallaah'-the weightiest testimony . . 126

17. 'Laa ilaaha illallaah' magnifies the good deeds
oftheUmmat 127

18. Inscription on the Gates of Paradise 129

HadithNo:

Page No.

HadithNo:

Page No.

19. Reciter of 'Laa ilaaha illallaah' enters the Fort

of Allah 129

20. 'Laa ilaaha illallaah' the best Zikr, and Istigh-
faarthe best supplication 130

21. Ruin of Satan through recitation of 'Laa ilaaha
illallaah' and 'Istighfaar' , 131

22. Sincere dying recitation of 'Laa ilaaha illallaah'
ensures entry into Paradise 133

23. Direct ascent to Allah of 'Laa ilaaha illallaah'

and a father's blessings (for his son) 135

24. Hell forbidden for the sincere reciter of 'Laa
ilaaha illallaah' 136

25. Recitation of 'Laa ilaaha illallaah' by a dying
person relieves the pangs of death and ensures
entry into Paradise 137

26. Abu Bakr affirms that salvation lies in the Kali-

tnah 'Laa ilaaha illallaah' 138

27 Hadhrat Umar affirms that 'Laa ilaaha illallaah'

is the best Kalimah of salvation and piety 141

28. 'Laa ilaaha illallaah Muhammadur Rasulullah'
written on the Arsh 142

29. 'Isme A'zam' identical with 'Laa ilaaha illal-
laah' 144

30. Redemption from Hell of all those who have re-
cited 'Laa ilaaha illallaah' or have an iota of
Imaan 146

31. The Prophet (Sallallaho alaihi wasallam) gives
advice and instructions to a villager 148

32. Prophet (Sallallaho alaihi wasallam) tells Hadh-
rat Abu Bakr that the recitation of Kalimah
Tayyibah during lifetime demolishes sins 149

33. Recitation of 'Laa ilaaha illallaah' is the best of

all deeds 151

34. A Kalimah which earns 40 000 virtues when re-
cited ten times 153

35. Special Kalimah which gets two million bles-
sings for its reciter 153

36. Supplication after wudhu that causes eight

gates of Paradise to open 155

37. Reward for daily recitation of 'Laa ilaaha illal-
laah' hundred times 156

38. Teaching 'Laa ilaaha illallaah' to children and
persuation of its recitation on the death bed 157

39. 'Laa ilaaha illallaah' removes all sins 159

40. 'Laa ilaaha illallaah' is the most valuable of

more than seventy branches of Imaan 160

CHAPTER III VIRTUES OF THIRD KALIMAH

Section 1 Ayaat Mentioning the Third Kalimah viz
Subhaanallaah •i>i ^^

Alhamdulillaah iii i^'

Laa ilaaha illallaah %\ v'l '>i\y

Allaahu akbar ^.\'^\ 167-193

Section 2 Ahaadith on Virtues of the Words of
Tasbeeh, 'Subhaanallaah', 'Alhamdulillaah',
'Laa ilaaha illallaah' and 'Allaahu akbar' 194-236

HadithNo: Page No.

1. Two easy-to-utter Kalimahs that are most
weighty in reward 194

2. Two Kalimahs enjoined on the angels 195

3. The bounties of Allah will have to be ac-
counted for on the Day of Judgement and Zikr

will help in this 195

4. Trees grow in the plains of paradise on recita-
tion of the third Kalimah 201

5. Reciting 'Subhaanallaahi wabihamdihi' makes

up deficiencies in other deeds 203

6. Four phrases most liked by Allah 204

7. The Prophet (Sallallaho alaihi wasallam) ad-
vises recitation of 'Tasbeeh-e-Fatimah' to the
destitute Muhajirin 204

8. Kalimahs that obtain forgiveness for countless

sins (like the foam of the sea) 206

9. Reciter of 'Tasbeeh-e-Fatimah' is not disap-
pointed 207

10. Three Kalimahs, each of which is equivalent in
virtue to Mount Uhud 208

1 1 . Five things that are very weighty near Allah 209

12. Prophet Nooh's (Alayhis salaam) advice to

his son ^ 210

13. Rasulullah (Sallallaho alaihe wasallamj's
advice to an elderly woman to recite three

most rewarding Kalimahs 213

14. Angels surround thj (blessed^ assemblies for

Zikr '. 215

15. Reward of ten blessings for each letter of

third Kalimahs 219

16. Prayer for atonement of adverse conse-
quences of a meeting 221

17. Third Kalimah circulates round the throne of

Allah 222

18. Merit of counting the Tasbeeh on fingers 223

19. A valuable form of Tasbeeh taught to Hazrat
Juwayriah 228

20. Tasbeeh-e-Fatimah better than a servant 232

EPILOGUE:

Virtues of 'Salaatut Tasbeeh' and method of
performing it 237-245

^\ ^iJi SU^ ^\2\j Ajl^ij All >3 (K^aV^Jpi Ji. JUi3 iJUAJ

THE VIRTUES OF ZIKR

FOREWORD

IN THE NAME OF ALLAH, THE MOST GRACIOUS, THE
MOST MERCIFUL

The sacred name of Almighty Allah carries the bles-
sings, taste, sweetness, thrill, and peace of mind that is in-
variably experienced by one who has practised and __
remained absorbed in His zikr for a considerable time. This -f n
name brings joy to the heart and peace of mind. Almighty
Allah has said Himself:

"Lo! the zikr of Allah provides satisfaction for the
hearts."

Today there is a wave of discontentment in the whole
world; and the letters that I receive daily contain mostly ac-
counts of worries and anxieties. The object of this booklet
is that people who lack peace of mind, whether in an indi-
vidual or collective capacity, may be told how to overcome
their malady and that the good and blessed persons may be
benefitted by the general publication of the virtues of zikr
of Almighty Allah. It is just possible that the study of this
booklet may inspire some people to recite the sacred name
of Allah with sincerity (ikhlaas) and this may prove useful
to me (also) at the time when only good deeds will prove
helpful. Of course, Almighty Allah can, through His sheer
grace, forgive one who has no good deeds to his credit.

Besides this, the thing which prompted me to this
undertaking was that Almighty Allah, through His extreme
Benevolence and Grace has blessed my uncle, Hazrat Mu-
hammad Ilyas Kandhlavi. who resides in Nizamuddin
(Delhi) with a special insight and zeal for the work of Ta-
bleegh, the activities of which are no longer confined to
India alone, but have reached Hijaaz as well. This move-

Virtues of Zikr

32 13

ment is well known and needs no introduction. Its good re-
sults soon began to be visible in India and abroad
generally, but especially so in the region of Mewat, as is
well-known. The fundamental principles of this movement
are basically very sound, good and strong, and are inhe-
rently fruitful and betteficial. One of the important prin-
ciples is that those who are engaged in Tableegh work
should be particular in practising zikr, and more so when
they are actually busy in Tabligh work. After observing the
wonderful results of this practice, I myself felt the neces-
sity of writing this booklet. I was also ordered by my re-
spected uncle that the virtues of zikr of Allah should be
compiled and made available to them, so that those who so
far practise it out of obedience to Allah may themselves
feel an urge for doing so for the sake of its virtues, and
thereby realise that zikr is a great wealth.

It is neither possible for a humble person like myself to
compile a comprehensive treatise on the virtues of zikr, nor
is it humanly possible to do full justice to this subject. I
have however briefly described some narrations relating to
this subject. I have divided the book into three chapters, of
which the virtues of zikr in general are described in the
first chapter, those of Kalimah Tayyibah in the second and
those of the third Kalimah (known as Tasbeeh-Fatimah) in
the third.

CHAPTER I

VIRTUES OF ZIKR IN GENERAL

Even if there were no ayat or hadith relating to zikr, we
should not have forgotten to remember our real Benefactor,
Whose blessings and favours on us at all times are unlimi-
ted, and have no parallel. It is but natural that we should
remember our Benefactor, perform His zikr (remember
Him) and thank Him. Countless virtues of zikr are de-
scribed in the Qur'an and. Ahaadith, and the sayings and
deeds of our elders in support thereof are available for our
benefit. No doubt, the blessings of the glorious zikr of AJlah
are unlimited and its effulgence is so sublime.

Here, I first describe a few ayaat (Verses from the Holy
Qur'an) and then some ahaadith on the subject of His
glorious zikr.

SECTION 1
Quranic Verses relating Zikr

1. Therefore remember Me, I will remember you. Give
thanks to Me and reject not Me.

US' •jjriij fijjt /LJ\ oiP A\ •jjfiii oi*> >, jUJiii »iu (t)
(TO ^^, i^,) ^liji jjti^j,'^ jij ,;s-)jti

2. When (during the Hajj) ye pass on in the multitude
from Arafaat, remember Allah by the sacred monument.
Remember Him as He hath guided you, although before
this ye were of those gone astray.

^ i/i jbi ji ^iuT -^/jf %\ jjria ^ui ^ liii (f)

Virtues of Zikr

3. And when ye have completed your Hajj rites, then
remember Allah as ye remember your fathers, or with a
more lively remembrance. There are men who say, "Our
Creator! Give unto us, Your bounties in this world," but
they will have no portion in the Hereafter."

There are men (also) who say, "Our Creator! Give unto
us in the world that which is good and in the Hereafter that
which is good, and guard us from the doom of Fire." For
them, there is in store a goodly portion (in both worlds) out
of that which they have earned. Allah is swift at reckon-
ing.

It is related in a hadith that the du'aa of three persons
is not rejected rather it is surely accepted. (1) He who re-
members Allah profusely (2) A wronged person (3) A ruler
who avoids tyranny.

(^,. i» oiijJU; ^^\ Ji h \x^l\j (t)

4. (During the Hajj) remember Allah all through the ap-
pointed days.

5. Remember thy Lord much, and praise Him in the
early hours of night and morning.

^ ;» i^iP^ '^^ >j 'iJiJj '^^ ^A< jjjsri; -^ii (n)

6. (Talking of the wise men, these are) such as remem-
ber Allah, standing, sitting, and reclining, and consider the
creation of the Heavens and the Earth, and say, (after delib-
eration) "Our Lord! Thou has not created this in vain.
Glory be to Thee! Preserve us from the doom of the Fire."

.Lj.) '^^^ >j \iyii ugi, A\ ijtXi** 5J^' (^^ '^^ (^)

7. When ye have performed the act of salaat, remember
Allah, standing, sitting and reclining (We should remember
Him in all circumstances.)

Ch. I: Quranic Verses relating Zikr 15

ill .311 hj^k'^j '^dll Ojtlji' ^JlS Ijitt ojCoH J\ Tjill bl j (A)

8. (The hypocrites) when they stand up to worship,
they perform it languidly and to be seen by men, and are
mindful of Allah but little.

vr4iJ'J ^'l J ilijd\j SjlJUil ^' ^J 01 ii\iC^\ S^ UJ) (S)

9. Satan seeketh only to cast among you enmity and
hatred by means of strong drink and games of chance, and ^
to turn you from remembrance of Allah, and from His * ^,
worship. Will ye then leave off (these bad habits)? i .-S

10. Send not away those who call their Lord at morn-
ing and evening, seeking His countenance (pleasure).

t^ - ->i^') ji-^i -y' J^Mi •>i«j o^

)

11. And call upon Him, making your devotion purely
for Him (only).

ysi\ ^ \jLMj ^oaUii 4^-^ iS[ s^j ip> ^:j i>ii (>t)

(J. V - ^ly^l)

12. Call upon your Lord humbly and in secret. Lo! He
loveth not transgressors. Work not confusion in the Earth
after the fair ordering thereof, and call on Him in fear and
hope. Lo! The mercy of Allah is nigh unto the good.

(t ^^ ->!^') ^< 'j^i^ v^^» '^^^^ ^} (>r)

13. Allah's are the fairest names. Invoke Him by them.

Virtues of Zikr

jJl^V JjiM 0^. vi^« i>ji> '^J '^>* iM ^ •i^i J^^'i (^*)

14. And remember thy Lord within thyself humbly and
with awe, below thy breath, at morn and evening. And be
thou not of the neglectful.

ot J^') '^i^yi H^ J^J ^^1 f<*^'3

15. "They only are the (true) believers whose hearts
feel a tremor when Allah is mentioned, and when the rev-
elations of Allah are recited unto them, they find their faith
strengthened, and who trust in their Lord. Thereafter men-
tioning the observance of salaat by them it is stated "Such
in truth are the believers, they shall enjoy dignified pos-
itions with their Lord and blessed with His forgiveness and
generous sustenance."

16. And He guideth unto Himself all who turn to Him
in penitence; who have believed and whose hearts find sat-
isfaction in the remembrance of Allah. Verily in the re-
membrance of Allah do hearts rest content!

17. Say (unto mankind): call upon Allah, or call upon
the Beneficient. By whatever name you call upon Him, it is
well. His are the most beautiful names.

(J, t ^) d4J \i\ iilj j^i'j (^A)

Ch. I: Quranic Verses relating Zikr 17

18. And remember thy Lord when thou forgettest.

M^i ^j^' ^^J ii-ttJ^ ^o ^>Ji ji4^» C^ Ali^ 'j>^J 0^)

u/i J;* iJs uui^i j^ ^j gjjt i>i. i^ jy ^ iju;^ j;yv j

(t{^ - ^Jt^T) \tji ijii OlTj «lj* ^Ij

19. Restrain thyself along with those who call upon
their Lord at morning and evening, seeking His pleasure;
and let not thine eyes overlook them, desiring the pomp of
this worldly life; and obey not him whose heart We have
made heedless of Our remembrance, who foUoweth his
own lust and whose case has gone beyond all bounds.

20. On that day. We shall present Hell to the disbe-
lievers, plain to view; those whose eyes had been under a
veil from remembrance of Me.

(^t f--^) '^ *^^ **'i «^^»5 ^l ' '^^'i •J^ •iiJj JU^j jTi (t^

)

21. A mention of the mercy of thy Lord unto His ser-
vant Zakariyya; when he cried unto his Lord a cry in secret.

<y t (0-) <^ ^j r^i| o/i Vi J^ ^'j i>iij (TY)

22. And I shall pray unto my Lord. It may be (and I
have every hope), that with prayer unto my Lord, I shall
not be unblest.

Q. ^ - ;L) ^ \iif^ jr ^j^ \^\ sari

23. Lo! I, even I, am Allah. There is no God save Me.
So serve Me and establish salaat for My remembrance. Lo!

Virtues of Zikr

Ch. I: Quranic Verses relating Zikr

the Hour is surely coming. But I will keep it hidden, that
every soul may be rewarded for that which it striveth to
achieve.

24. And be not faint in remembrance of Me. (This is a
piece of advice for Prophet Moosa and Haroon (Alayhimas
salaam).

(t "^ - »Wi) J;i Jr« 4>iU il UjJj (YO)

25. And (mention) Nooh, (Alayhis salaam) when he
cried of old; We heard his prayer (before times of Ibrahim
(Alayhis salaam)

(l^ *Wi) j9t^9' (^j' *^'J -P^' s^ (/' *<J ^^^'^ ^i *^Ji'-) (^^)

26. And (mention) Ayyoob (Alayhis salaam) when he
cried unto his Lord, "Lo! adversity afflicteth me, and Thou
are Most Merciful of all who show mercy.

27. And Zun-Noon Younus (Alayhis salaam) when he
went off in anger (displeased with his community) and
deemed that We had no power over him; but he cried out
in the darkness (of the whale) saying "There is no God save
Thee: be Thou glorified! Lo! I have been a wrong-doer."

28. And (mention) Zakariyya (Alayhis salaam) when
he cried unto his Lord, "My Lord! Leave me not childless,
though Thou art the best of inheritors."

uj ijJiTj Cijj aj uj>jl:j o(>3i ^ o>jU ijJir j^i'*! (^^)

29. Lo! they (the Prophets mentioned before) used to
vie one with the other in good deeds, and they cried unto
Us in longing and in fear, and were submissive to Us.

it' - e-) '^.j^ ^j ^1 jTi lit jiii ' 6*^'' r^.j C^')

30. And give good tidings to the humble: whose hearts
fear when Allah is mentioned.

> cjij \^]\j ui>\i Oil i4j ojiji; ^^jUp >' j;^ oir i*i (r>)

31. (While talking to the unbeliever on the Day of sM
Judgement, they will be asked whether they remember) Lo! S "^
There was a party of My servants who said, "Our Lord! we
believe, therefore forgive us and have mercy on us, for
Thou art best of all who show mercy."

But ye chose them for a laughing-stock, until this (past
time) caused you to forget remembrance of Me, while ye
laughed at them. Lo! I have rewarded them this day for as
much as they were steadfast; and they verily are the tri-
umphant.

(t" - J^) (.^^^) ,^' /k > C^^ij ^M ^^ 5\irj (ft)

32. (While praising men with perfect faith) Men whom
neither merchandise nor sale beguileth from remembrance
of Allah and constancy in prayer and paying to the poor
their due.

33. But verily, remembrance of Allah is the most im-
portant.

ojU (>'ir u.^ ,i\yr ^i 5ji ^^ ^ ^i u '^ ^-^ . ojk;

Virtues of Zikr

Ch. I; Quranic Verses relating Zikr

34. (Those) who forsake their beds to call upon their
Lord in fear and hope, and spend of what We have be-
stowed on them. No soul knoweth what joy is kept hidden
for them as a reward for what they used to do.

Note: It is mentioned in a hadith that one who prays to
Allah in the last portion of the night gains acceptance of
Allah. If possible, you should remember Allah at this hour.

f jjlj ^1 \yry. H^ ji^ ^ ^P ^' 'irO Jt '^ '^^ ^ (V»)

35. Verily in the messenger of Allah ye have a good ex-
ample for him who looketh unto Allah and the Last Day,
and remembreth Allah much.

igi^ \'yr'\j i'jii^ '^ A< i*i c>y/Avi \'j^ %\ ^\h\j (r^)

36. (While talking of the virtues of the believers) And
men who remember Allah much and women who remem-
ber; Allah hath prepared for them His forgiveness and a
vast reward.

%^Vj ip. iy^L^j c ij^ ijsTi h ijjrii ijiii Jill i^%- (fV)

37. O ye who believe! Remember Allah with much re-
membrance. And glorify Him morning and evening,

(r^ oiiu.) <ij^t»*Jl (iiJi ^y UiU JUJj (fA)

38. And Nooh (Alayhis salaam) verily prayed unto Us,
and We are the best Who grant prayers.

iC ' yy> ^^"^Ji ^j^ ,-3.1 /i ^ ^:jii i^ j^ji (rs)

39. Then woe unto those whose hearts are hardened
against remembrance of Allah. Such are clearly in error.

5Jill ijLr ;i. yCiJS '^ V^iUiii liB* dJo^Jl 'J^\ JjJ Ai (t.)

*< <^4*! ,-*' <^^ '^.^ ,-3>' r^Jl f^-y*j ^^jh- *:^ (►*(•* J ^^^^

40. Allah hath (now) revealed the most beautiful mes-
sage of the Qur'an, a Scripture consistent with itself, re-
peating (its teaching in various aspects). Whereat doth
tremble the skins of those who fear their Lord, so that their
flesh and their hearts soften to Allah's remembrance. Such
is Allah's guidance, wherewith be guideth whom He will.

41. Therefore pray unto Allah, making devotion pure
for Him (only), however much the disbelievers may be
averse.

(tv >r» Ji'-iJ' iJ 'j<^^ 'j^i^ > \ '^\ ^ ^\> (<r)

42. He is the Living One, there is no Allah save Him.
So pray unto Him, making devotion pure for Him (only).

(t^ ^^j) «Ik^ ** i«» *^^ '^ 'J^ Ci*^*)^ /k 'c^ 'dr*i jij (t^)

43. And he whose sight is dim to the remembrance of
the Beneficent, We assign unto him a devil who becometh
his comrade.

^9 ^ iu^j ju^'i ji- ;TJLii in j^ojij At Jpj jua; (it)

/ *>• ^J^J (/ f*^ ^'^^''.^J ?"' u*- ^*^ '^r^rf '-^ **^J
ijjii iiki 5.>i g^ijs- 4;^'>i ^ ^j sijjsi ^^ ^ iu> i>;JLn

jj^li ^1 ipj ju^i ^. i;^^ ^tjjii 4^ Aij::. ji» (>pu jki^il

44. Muhammad (Sallallaho alaihe wasallam) is the
messenger of Allah. And those with him are hard against

3.-2

Virtues of Zikr

Ch. I: Quranic Verses relating Zikr

the disbelievers and merciful among themselves. Thou
seest them bowing and falling prostrate (in worship), seek-
ing bounty from Allah and His acceptance. Their mark is
on their foreheads from the traces of prostration. Such is
their likeness in the Torah and their likeness in the Gos-
pel-like sown corn that sendeth forth its shoot and
strengtheneth it and riseth firm upon its stalk, delighting
the farmers-In the same manner, the Companions of the
Prophet (Sallallaho alaihe wasallam) were weak in the be-
ginning then grew in strength day by day, that He may
enrage the disbelievers with (the sight of) them. Allah hath
promised, unto such of them as believe and do good works,
forgiveness and immense reward.

COMMENTARY

In these verses though the emphasis obviously is on
the blessings occurring from ruku, sujood and salaat but
there is also an indication about the blessings associated
with the second part of the Kalimah viz. (Muhammadur
Rasulullah).

Imam Raazi (Rahmatullah alaih) has related that in the
treaty of Hudaibiyah, on the refusal and insistence of the
unbeliever not to write 'Muhammad Rasulullah' and to
substitute it by 'Muhammad bin Abdullah', Allah Ta'aalaa
asserts that He himself bears testimony to the Prophethood
of Muhammad (Sallallaho alaihe wasallam). When the
Sender confirms personally about a particular person to be
His messenger, then the non-acceptance by any number of
people does not matter. To confirm this testimony, Allah
Ta'aalaa made the statement 'Muhammadur Rasulullah'
(Muhammad is a Prophet of Allah).

There are other important subjects in these verses. One
of them relates to the glow on the face of a blessed person.
It has been explained that a person who keeps a vigil at
night for prayers develops such a glow on his face. Imaam
Raazi (Rahmatullah alaih) considers it an established fact
that if two persons keep awake at night, one spending it in
sensual and idle pleasures and the other uses his time in
reciting the Qur'an, learning religious knowledge and offer-
ing prayers, they will get up with different facial express-
ions the next morning. The latter described above will be
because of his spiritual glow, will show himself quite a dif-
ferent person.

The third important thing is that Imaam Maalik (Rah-
matullah alaih) and a group of scholars established kufr for
those people who talk ill of the Sahaba and bear hatred
against them.

(Y>^ A,A^) -ill jhiJ ,i4<j^ Cr^ *^' 'i^' ^'' '^*^(*^' (**)

45. Is not the time ripe for the hearts of those who be-
lieve to submit to Allah's reminder?

ii\ i\ ii^\ 4»> ALlji ill jTi ^u'^ iik^i ^ ijAsi-i (^^)

46. (Mentioning of the hypocrites.) The devil hath en- g j-
grossed them and so hath caused them to forget remem- .gH
brance of Allah. They are the devil's party. Lo! is it not the >
devil's party who will be the losers?

ijjsriij ik» jj«4 ^ '>!'j >^j'*^' ^ 'jj?^** 8JiU3« c^ m (tV)

Q. T - i^) hjiJJi 'f^ \'J^ ill

47. And when the (Friday) prayer is ended, then dis-
perse in the land and seek of Allah's bounty, (with the per-
mission to engage yourself in worldly pursuits but even
then) and remember Allah much, that ye may be success-
ful.

jiii' jij in /i -^ ^Wji % pvy\ '^ i>si jii i^ii? (tA)

48. O ye who believe! Let not your wealth nor your
children distract you from remembrance of Allah. Those
who do so, they are the losers. (These things will not last
beyond the grave and Allah's remembrance will prove
useful in the Hereafter.

' ' . ' '^ «

jjjja<j /JJI \y^ Ui '^f^M i^'A}^ ijj^ Jt^^ ^^' ^\3 (t^)

Virtues of Zikr

49. And Lo! those who disbeheve would fain discon-
cert thee with their eyes when they hear the message (the
Qur'an) and they say, "Lo! he is indeed mad."

Note: Using the eyes in this manner indicates their ex-
treme enmity. Hasan Basri (Rahmatullah alaih) advises
benediction on a person, affected by mahgnant looks, after
reciting this verse.

(^t o^) '"^ ^^^ *^^ *<j /k ^ 'j^fi j^J (••)

50. And whoso turneth away from the remembrance of
His Lord; He will thrust him into ever-growing torment.

51. And when the devotee of Allah (Muhammad Sal-
lallaho alaihe wasallam) stood up in prayer to Him, they
crowded on him, almost stifling him. Say (unto them, O
Muhammad), I pray unto Allah only, and ascribe to Him no
partner.

52. So remember the name of thy Lord and devote thy-
self to him with whole-hearted devotion. (All other attach-
ments should be reversed at that time and devotion to
Allah should dominate).

*A^' ss^^j ii JiA::-\i ^\ >j . ^ij i;^ ijjj ^i p\j («r)
(j-T >..)•*;» ujj j^i'jjj yyjij li^ui^ hpy. ^*ip^ l\ . ^

53. Remember the name of thy Lord at morning and
evening; and worship Him (a portion) of the night, and
glorify Him through long night in Tahajjud salaat. Lo! these
people who oppose you, love the fleeting life, and put
behind them (the remembrance of) a grievous day.

Ch. I: Quranic Verses relating Zikr 25

54. He is successful who purifieth himself (of evil
manners) and remembereth the name of his Lord, so
prayeth.

Ch. I: Ahaadith on Zikr

Chapter 1

SECTION 2

AHAADITH ON ZIKR

(REMEMBRANCE OF ALLAH)

When the importance of zikr has been emphasised in
so many verses of the Holy Qur'an, the number of ahaadith
on this subject is naturally far too great; it is in proportion
to the many voluminous books of ahaadith. The Holy
Qur'an is one book of only 30 parts, but the books of ahaa-
dith are many and each book contains a large number of
ahaadith. For example, Bukhari Shareef alone consists of
30 voluminous parts, and similarly Abu Da wood Shareef
has 32 parts. There is no book of ahaadith which does not
contain several ahaadith on the subject of zikr, and it is,
therefore impossible to quote all such ahaadith in this
small booklet. Of course, a single verse of the Holy Qur'an
or a hadith moves the faithful to good actions, but volumes
of books would not move an unwilling person, who is like
an ass carrying a load of books.

Hadith No 1

J\ii ill S}k m ,-a" J>-i J« jtf i:* Juj A ^j 5j^> ;,i > (>)

'jr» ^\ ^'J^ kj '^^ J^ t"^ Jt *i'/^ ^ 'J, ^'/'^ i>lj ^

si j> '^

J Jf-i ^>-J ,^'j Cr'^ •'^- ->'>" -^ ^^ '^^ ■^i ■J"^ ^^- '^'-«^' -^ '-^'
jJS\ j^lf obli gl oi/^> i^/'J 'J! ^/-^*■ t* ^' • •'*^ ^Ji^'J '^^ C^'j *^^ c/ C/" to*
*iU- ^(ji'Vl ^^j »bii: ji jl ^ |J — . ijjj/ yj l^-jjae ilj^Liilj i^jJuJJ w-*>J!j jj^'

Hadhrat Abu Hurairah (^dhiyallaho anho) narrated
that RasuluUah (Sallallaho alaihe wasallam) has said,
"Almighty Allah says, 'I treat my slave (man) accord-
ing to his expectations from Me, and I am with him
when he remembers Me. If he remembers Me in his
heart, I remember him in My heart; if he remembers
Me in a gathering, I remember him in a better and
nobler gathering (i.e. of angels). If he comes closer to
Me by one span, I go towards him a cubit's length, if he
comes towards Me by a cubit's length, I go towards
him an arm's length, and if he walks towards Me, I run
unto him."

Note: There are several points elaborated in this
hadith. The first point is that Allah deals with a man
according to his expectations from Him. One should there- "g
fore always be hopeful of the mercy and benevolence of 8 2j
Almighty Allah arid never be despondent of His blessings. ■§ 5
Certainly, we are extremely sinful and justly deserve pun- >
ishment on account of our evil deeds, yet in no case should
we feel despondent of the mercy of Allah, as He may per-
haps totally forgive us.

^Ut^' J^, m 'ii'i^M 'jik'i Jit ^p4 01 ^ A\ k

"Lo! Allah forgiveth not if a partner be ascribed unto
Him and forgiveth all save that to whom He will."

But Almighty Allah may or may^not forgive; that is
why the Ulama say that true belief lies in between hope (of
forgiveness of Allah) and fear (of His wrath). The Holy
Prophet (Sallallaho alaihe wasallam) once visited a young
Sahabi, who was breathing his last, and asked him how he
was feeling. He replied, "O! Messenger of Allah, I am hope-
ful of the mercy of Allah, and yet I am afraid of my sins."
Thereupon the Holy Prophet (Sallallaho alaihe wasallam)
said "When the heart of a believer is filled with these two
feelings of hope and fear. Almighty Allah fulfils his hope
and saves him from what he is afraid of."

It is mentioned in one hadith that a believer thinks of
his sin, as if he is sitting under a huge rock that is threaten-
ing to fall on him, while for a transgressor his sin is no
more than a fly which is easily scared off, i.e., he takes his
sins very lightly. In short, one should be appropriately
afraid of ones sins, and at the same time remain hopeful of
Allah's mercy.

Virtues of Zikr

Ch. 1: Ahaadithon Zikr

Hadhrat Muaaz (Radhiyallaho anho) died of the
plague and, in the moments of death's agony, he fainted
many times. Whenever he regained consciousness for a
moment, he would say, "Oh Allah! Thou knowest that I
love Thee. By Thy Honour and Glory, Thou knowest this
very well." Just before breathing his last, he said, "O Death,
you are a welcome guest but have come at a time when
there is nothing in the house to eat." Then he said, "O
Allah! Thou knowest very well that I always feared Thee,
and today I die hopeful of Thy forgiveness. O Allah! I en-
joyed life, not in digging canals and planting gardens, but
in remaining thirsty in the hot weather, in undergoing
hardships for the sake of Islaam, and in taking part in the
gatherings engaged in zikr under the supervision of the
Ulama."

Some Ulama have written that the fulfilment of expec-
tations promised by Almighty Allah in the aforesaid hadith
is in its most general sense. It carries assurance not only in
respect of forgiveness but also in respect of prayers, health,
wealth and safety. For instance when a person prays to
Allah and sincerely believes that Allah shall accept his
prayer, then his prayer is actually accepted, but if he has
doubt (that his prayer would not be accepted), it is not ac-
cepted. Thus, in another hadith it is stated that the prayer
of a person is granted so long as he does not say that his
prayer is not granted. The same is true in the case of all
blessings relating to health, prosperity, etc. According to
one hadith, if a destitute person discloses his hunger to
everybody, he is not relieved of his poverty, but if ,he
shows submission to Gracious Allah, his condition may
soon change for the better. However, hoping for the better
from Almighty Allah is one thing, and being over-confident
of His help and forgiveness is another thing. Almighty
Allah has warned us against such an attitude in several
verses of the Holy Qur'an e.g.

jj>ji ii, '^*/i ij

"Let not the deceiver (the Satan) beguile you in regard
to Allah" i.e. one should not be misled by the devil to
commit sins just because Allah is the most Merciful
andtheForgiver".

There is another verse,

"Hath he knowledge of the Unseen, or hath he made a
pact with the Beneficent. No, never."

The second point in this hadith is "Whenever a slave
of mme remembers Me, I am with him." In another hadith.
It IS stated, "So long as one's lips move in My remem-
brance I remain with him" i.e. Almighty Allah bestows His
special care and mercy on him during all this time.

The third point is that Almighty Allah mentions him
with a favour to the angels, which signifies the value of
zikr. Firstly, this is because Allah created man such that in-
herently he IS liable to be good as well as to go astray as
given below in Hadith No. 8. Submission on his part there-
fore deserves special appreciation. Secondly, at the time of
Aadam's creation, the Angels (who have no instinct for
doing evil) could not understand the creation of man and
had contended that he would cause blood-shed and trouble
in the world, while they are always there to praise and
glorify Almighty Allah. Thirdly, man's worship of Allah
and submission to His will is more commendable than that
of the Angels, because he does so on account of his faith in
the unseen which, however, is actually seen by the angels
It is to this fact that Allah refers in the Holy Book: "How
would man not have worshipped if he had actually seen
the Paradise and the Hell." It is for this reason that
Almighty Allah praises the noble deeds of those who
worship and glorify Him without seeing Him.
u j\^® fourth point contained in the above-mentioned
A u u u ^ ^^ ® ™*" increases his devotion to Almighty
Allah, the increase in His mercy and kindness upon him is
proportionately far greater. "Getting near" and "running"
signify immediate increase in His blessings and mercy.
Thus, it is upto a person that, if he wants to enjoy more
kindness and favours from Almighty Allah, he should in-
crease his devotion to Him.

The fifth point in the above mentioned hadith is that
the Angels have been stated to be superior to man, while it
is commonly known that man is the best creation of Allah
One reason for this, has already been explained in the trans-
lation (of the hadith), that the angels are superior because
they are innocent and are unable to commit sins. Secondly,
they are superior because they are better than the majority
of men, including even the majority of believers; arid yet
some selected Believers like the Prophets (Alaihimus
salaam) are superior to the angels. There are other reasons

Virtues of Zikr

as well, which are however left out in order to prevent the
discourse from getting too long.

HadithNo.2

oi : Jiii, i^-c* u^i ^^ (^ J s!i/ >-» f i^' .^j ^^^ *> •>!? r^' *'*^-' ^
ju ?ii Ji 4;.i jup'ii <^i vUi 01 ^ > j;:-j *i^ ii> c^ > ' Si 'ri^ ju j;^

01^ 0*' Jl ''J^J !r^ >^' C^' '^ •-^^■' '^-'^^ "^-^^^ '^*^'' ^^'■' ^' '^ ^^

OyUl ijl>il •Ijj

A Sahabi once said, "O, RasuluUah, (Sallallaho alaihe
wasallam), I know that the commandments of Sharee-
at are many, but of these tell me the one that I may
practise assiduously throughout my life." The Prophet,
(Sallallaho alaihe wasallam), replied, "Keep ydur
tongue always moist (i.e. busy) with the zikr of Allah.
According to another hadith, Harat Mu'aaz (Radhiyal-
laho anho) has said, "Once at the time of my departure
from RasuluUah (Sallallaho alaihe wasallam), I asked
him to advise me of that action which is most pleasmg
to Almighty Allah: whereupon he replied, "At the time
of your death, your tongue should be busy with zikr ot
Ahnighty Allah."

Note: By "my departure", Hadhrat Mu'aaz (Radhiyal-
laho anho) refers to the occasion when he was appointed
by the Holy Prophet (Sallallaho alaihe wasallam) as the
Govemor of Yemen and sent there for teaching and propa-
gating Islaam. It was at the time of that farewell that Rasu-
luUah (Sallallaho alaihe wasallam) had given him some
parting instructions.

Ch. I: Ahaadith on Zikr

By saying that "the commandments of Sharee-at are
many", the Sahabi had meant that although observance of
every commandment is imperative, to specialize and attain
perfection in each and every one is difficult; and so he
wanted that RasuluUah (Sallallaho alaihe wasallam), may
recommend him something of over-riding importance
which he might hold fast to, and practise at all times and in
all conditions of sitting, standing or walking.

According to another hadith, a person who pos-
sesses the following four things is truly blessed, from
the worldly as well as spiritual point of view: —

(i) A tongue ever absorbed in the zikr of Almiehtv
Allah. ^ ^

(ii) A heart filled with gratitude of Allah.

(iii) A body capable of undergoing hardships.

(iv) A wife who does not betray her husband's trust in i?
respect of her chastity and his wealth.

The phrase "moist tongue" according to some Ulama
means excessive utterance (of zikr) and, idiomatically, it is
used to convey excessive glorification and praise. But in
my (the author's) humble opinion it can have another
meaning as well. It is always very sweet and pleasant to
talk of one's beloved, as is the common feeling and experi-
ence of every lover. On this basis, the phrase "moist
tongue" would, therefore mean that one should glorify
with love the name of Almighty Allah, so as to feel love's
sweetness in the mouth. I have observed many times that
when some of my religious elders do zikr aloud", the flavour
of the sweetness enjoyed by them is so transmitted to the
listeners that their mouths also feel the sweetness and they
share the ecstasy likewise. But this phenomenon is poss-
ible only where there is a genuine yearning for zikr, and
the tongue is accustomed to excessive zikr. It is stated in
one hadith that the proof of one's love for Almighty Allah
lies in one's love for the zikr of Allah, and in the same way
lack of zikr betrays lack of attachment with Almiehtv
Allah.

Hadhrat Abu Darda (Radhiyallaho anho) said that
those who keep their tongues wet with the zikr of Allah,
will enter paradise smiling.

Virtues of Zikr

Ch. I: Ahaadith on Zikr

HadithNo.3

^i i\ ^ At jpj j\i Jtt ii^ Jw ^ ^i ►lijiJi ^« i^ (f)

^up» »j(^ ^jJ^ tjiij ji >, ^ ^j Jjji»j s^iJi J^iJl
^^i, jji\ ^j ur ^i, *«^j ^u-i, Lj^i »jil ^1, *.-u j,\i v^iv^j •*^' **-^'

J*' ,^!) i^-M!) -^^ *iby. '-^' vy j-^' j '•is' >■ c;i i*** o*" ■^' -^yij ♦'--^^
ill j^jfiJJi ji ?ydi f> ii Jilf- i^j'i S^^ ?%)! g;i ^ ii j^j jt- x«- J

RasuluUah (Sallallaho alaihe wasallam) once said to
his companions, "Shall I tell you of something that is
the best of all deeds, constitutes the best act of piety in
the eyes of your Lord, will elevate your status in the
Hereafter, and carries more virtue than the spending of
gold and silver in the service of Allah or taking part in
jihaad arid slajring or being slain in the path of Allah."
The Companions begged to be informed of such an act.
The Prophet (Sallallaho alaihe wasallam) replied, "It is
the zikr of Almighty Allah."

Note: This hadith is a generalized statement; other-
wise, at times of specific need and emergency sadaqah
(charity) and jihaad (fighting in the path of Allah), etc.,
become more desirable, as stated in some other ahaadith.
These acts become more important during the hour of
need, but the zikr is for all times and therefore generally
more important and virtuous.

According to another hadith, RasuluUah (Sallallaho
alaihe wasallam) is reported to have said, "for everything
there is a purifier or cleanser. (For instance, soap is used
for cleaning the body and the clothes, while a furnace is
used for purifying iron). The zikr of Almighty Allah
cleanses and purifies the heart, and provides the best pro-
tection against retribution in the Hereafter." This hadith
describes zikr as the purifier of the heart, and as such it
also established superiority of zikr over all other actions,

because the value of every act of worship depends upon
ikhlaas (sincerity of the intention), which in turn depends
on the purity of heart. Therefore, according to some Sufis,
the zikr in this hadith implies the zikr of the heart as
against the zikr by the tongue. By the zikr of the heart, they
mean that the heart remains always conscious of, and in
communication with Almighty Allah. This state of the
heart is doubtless superior to all kinds of worship, because
when this state is attained, then omission of any kind of
worship is just not possible. All parts of the human body,
internal and external, are controlled by the heart and
submit completely to the Being to Whom the heart is at-
tached. The conduct of true lovers bears ample testimony
to this fact.

There are many more ahaadith that describe the
superiority of zikr over all other actions. Somebody en- "S
quired of Hazrat Salmaan (Radhiyallaho anho) as to what ^M
action of man is most virtuous. He replied, "Have you not .b"^
read in the Holy Qur'an, "*■

•^S k jhJj

(certainly the zikr of Allah is most exalted)?"

Hadhrat Salmaan (Radhiyallaho anho) had referred
here to the first ayat of Part 21 of the Holy Qur'an. The
author of "Majaalisul Abraar". while commenting on this
Hadith, has written that zikr of Allah is described to be su-
perior to sadaqah, jihaad, and all forms of worship, because
it is an end in itself, and all types of worship constitute
only a means to achieve this end. zikr is of two kinds: one
is done by word of mouth and the other is in the form of
deep meditation and contemplation. It is the latter form of
zikr that is implied in the hadith which states that medita-
tion for one moment is better than doing worship for se-
venty years. Hadhrat Suhail (Radhiyallaho anho) reported
that RasuluUah (Sallallaho alaihe wasallam) has said, "The
reward of the zikr of Allah is seven hundred thousand
times more than that for spending wealth in the path of
Allah."

Thus, in conclusion, it is evident that jihaad and sada-
qah, etc., assume more importance and become more virtu-
ous due to the need of the hour. The ahaadith which
describe their superiority are therefore understandable. For
instance, it is stated in one hadith that standing up for a
short while in the path of Allah is more valuable than offer-

Virtues of Zikr

Ch. I: Ahaadith on Zikr

ing salaat at home for seventy years. Although salaat is
unanimously admitted to be the best form of worship, yet
taking part in jihaad at the time of an invasion by the infi-
dels carries far greater reward.

HadithNo.4

c^urjii ^ l\ '^Hi 84Ui» ^jiji ji, gin ^ fijii %\ j/li

^■W-jJ j l*«i;l Jiil* ^> f-iiJll ^JJ-I •-H« : CJU jJI ^ liT 01^ jt\ <^>t ^^1

Rasulullah (Sallallaho alaihe wasallam), said, "There
are many a people who do zikr of Almighty Allah,
while lying comfortably in their soft beds, and for this,
they will be rewarded with the highest positions in
Paradise by Almighty Lord."

Note: Generally, the greater the sufferings and hard-
ships one undergoes in the cause of religion, the higher
will be his status in the Hereafter. But the zikr of Allah is
such a blessed act that, even if it is done in soft beds in this
world, it will bring high rewards and elevated positions in
the Hereafter. Rasulullah (Sallallaho alaihe wasallam) had
said, "If you keep yourselves busy in zikr all the time, the
angels will shake hands with you in your beds as well as
on your way." ,

Once Rasulullah (Sallallaho alaihe wasallam) said,
"The mufarrideen have gone far ahead," "Who are the mu-
farrideen?" enquired the Sahabah. Rasulullah (Sallallaho
alaihe wasallam) replied, "Those who are intensely de-
voted to the zikr of Allah." On the basis of this hadith, the
Sufis have stated that the kings and rulers should not be
prevented from zikr of Allah, for they, by this means, can
attain a lofty rank in the Hereafter.

Hadhrat Abu Darda (Radhiyallaho anho) says, "Glorify
Almighty Allah during the time of prosperity and happi-
ness, and it will help you in times of distress and trouble "
Hadhrat Salmaan Faarsi (Radhiyallaho anho) said, "If a

person remembers Allah in times of peace, pleasure and
prosperity, then whenever he is in trouble and difficulty,
the angels, being familiar with his voice, recognise him in
his helplessness and intercede before Almighty Allah (for
his forgiveness); but, if one who does not remember Allah
in his time of pleasure and happens to pray for help at the
time of difficulty, the angels find his voice to be quite un-
familiar and therefore do not intercede for him."

Hadhrat Ibn Abbas, (Radhiyallaho anho) said, "Para-
dise has eight gates, one of which is exclusively reserved
for those who are engaged in zikr." It is said in one hadith,
"A person who constantly does zikr of Allah is immune
from hypocrisy in faith", and according to another hadith,
"He is loved by Almighty Allah."

Once during his return journey to Madina Rasulullah
(Sallallaho alaihe wasallam) said, "Where are those who "^
have gone ahead." The Companions said, "The fast travel- SrS
lers have gone ahead"; then Rasulullah (Sallallaho alaihe .^"^
wasallam) said, "Those who remain ahead are the persons "*"
who remain constantly absorbed in zikr. Whoever desires
to enjoy himself in Paradise, should do zikr of Allah ex-
cessively."

Hadith No 5

Z] jrii'i ^i3ij i?j /Ju: ^oji jii ^ ^1 ja ja ^y ^» 'j- (O)

i^SLilij jji ^^ liT ^^jVi^!? r'— y •A'^'

i>l'Jii

Rasulullah (Sallallaho alaihe wasallam) said, "The
contrast between a person who glorifies Almighty
Allah and one who does not remember Him is like that
between the living and the dead."

Note:

Life is dear to all, and every one fears death. The
Prophet (Sallallaho alaihe wasallam) meant to say that one
who does not remember Allah, though bodily alive, is
spiritually dead and his life is but worthless. A Persian
couplet quoted here by the author means,
"(The lover says) My life (of loneliness) is no life; his is the
life who lives in contact with the beloved."
Some scholars have stated that the example refers to the
condition of the heart: the heart that remembers Allah is
really alive, while the one that does not, is described as

Virtues of Zikr

dead. Some scholars say that the contrast is in respect of
gain and loss. A man who harasses a zaakir is like one har-
assing a living being, and he will be avenged for this har-
assment and will suffer for it. One who ill-treats the
neglectful, ill-treats a dead body, which cannot avenge
itself. Some Sufis say that the hadith refers to the eternal
life of the zaakireen, because those who glorify Allah con-
stantly with sincerity never really die, but instead remain
spiritually alive even after passing away from this world.
The zaakireen also enjoy a special life after death, like the
martyrs, mentioned in a verse of the Holy Qur'an:

Ch. I: Ahaadith on Zikr

Nay, they are alive in the eyes of their Sustainer.

Hakiem Tirmizi writes, "Zikr moistens the heart and
softens it. A heart that is devoid of zikr becomes dry and
hard, due to the excessive heat of lust and base desires. All
parts of the body likewise become stiff and abstain from
submission to Allah; if you try to bend them, they break
like a dry piece of wood, which can be used as firewood
only.

Hadith No. 6

\iLJi ^iji «^ ^ "^j 01 ^ Ai jpj Jii J\i ^}i '^^ jP(n)

.ijj M\y)\ ^ jj jjji ^ ijiT ^;i>!i ^jA Jiiii ilk jTiiJi 01^' %\ jrii j;tij

Rasulullah (Sallallaho alaihe wasallam) is reported to
have said, "If a person has a lot of wealth and distrib-
utes it amongst the needy, while another person is
only busy with the zikr of Allah, the latter, who is en-
gaged in zikr, is the better of the two."

Note:

Spending in the path of Allah is a splendid virtue, but
zikr of Allah is more virtuous. How lucky are those well-to-
do persons who, in addition to spending for the pleasure of
Allah, remain also devoted to His zikr.

According to one hadith. Almighty Allah also gives sa-
daqah every day, i.e. He showers His favours on the people,
and everybody gets what he deserves, but the luckiest is
the person who is favoured with the ability to do His zikr.
People who are engaged in different occupations, such as
trade, farming and service, should spare some time for zikr
every day and thereby earn great rewards. It should not be
difficult to devote an hour or two out of 24 hours, exclus-
ively for this noble purpose.

A lot of our time is wasted in frivolous pursuits, and
some of this can be easily spared for this most useful work.

In another hadith, the Prophet (Sallallaho alaihe wasal-
lam) is reported to have said, "The wisest of all people are
those who keep track of time, with the help of the sun, the
moon, the stars, and the shadows, for doing zikr regularly."
Nowadays we can determine time with the help of
watches, yet one should be able to judge time with the help
of these natural agents, so that no time gets wasted in case
the watch stops or goes out of order. In another hadith, it is
stated that the place where zikr is done, takes pride over
other parts of the earth.

Hadith No. 7

Jii jl^ '^' ^ Ai jpj J\i Jii ilp ill ^j jir ^: iui jp (V)

liT ^1, ^1>J1 ^j^\ l^ JUJ %\ \\'/k'^ '^. d.> i^L. J* i\ i^'l

iJJU- jf- ,^i^l} W-^' ij' Ji' ^^1) >-»">^ i^'^' ^ (^J OlB «JW-jj i^ljrWl »\jj ■ii\j^\

The Holy Prophet (Sallallaho alaihe wasallam) said,
"Those who are admitted into Paradise will not regret
over anything of this world, except the time spent
without zikr in their life."

Note:

After their entry into Paradise, when they will see the
huge reward (as large as mountains) for remembering Allah
once, they will feel extremely sorry over their loss caused
by the time spent without zikr, as can be well imagined. In
this world, there are such blessed persons who would not

Virtues of Zikr

relish this life it is were spent without the zikr of Allah.
Hafiz Ibn Hajar (Rahmatullah alaih) writes in his book
"Munabbihaat" that Yahya bin Mu'aaz Raazi (Rahmatullah
alaih) used to say in his supplication:

gill :^j i}^\L. ^\ j\^\ :^ij iburu;< vi j^i sL^ ^\

O Allah! the nigl.. is no good unless spent in com-
munion with You, the day is no good unless spent in
worshipping You, this life is no good without Your zikr,
the next life will be no good without forgiveness from You,
and Paradise will not be enjoyable without beholding You.

Hadhrat Sirri (Rahmatullah alaih) says, "I saw Jurjani
swallowing roasted barley flour. He told me that he had
compared the time taken in chewing bread and in eating
barley flour: eating bread took so much longer that he
could say %i\ liMii, seventy times in that time. There-
fore, he had not taken bread for forty years, and had lived
by swallowing barley flour alone."

It is said about Mansoor bin Mu'tamar that he never
spoke to anybody after Ishaa prayers for forty years. Simi-
larly, it is said about Rabee' bin Hatheem that it was his
practice for twenty years that he noted down what he
talked during the day, and would check at night whether
that talking was necessary or not. Those pious scholars
were particular that every moment of their life was spent in
zikr and in nothing else.

Hadith No 8

i^k jjl-j > ijifi i4Ji U4:* Ai ^ j a;*:- ^13 3jj> ^i > (A)

^;SJi j^ iu y^'i ."uiji J, i^ '/i I'u _ii /i3 oT^ii i/p^ diii.} ^ /i\ ^\j

Ch. I: Ahaadith on Zikr

Hadhrat Abu Hurairah (Radhiyallaho anho) and Hadh-
rat Abu Sa'eed (Radhiyallaho anho) both bore testi-
mony to having heard from RasuluUah (Saliallaho
alaihe wasallam), that the gathering engaged in zikr of
Almighty Allah is surrounded by the angels on all
. sides, the grace of Allah and sakeenah (peace and tran-
quility) descend upon them, and Almighty Allah
speaks about them, by way of appreciation, to His
angels."

Hadhrat Abu Zar (Radhiyallaho anho) related that Ra-
suluUah (Saliallaho alaihe wasallam) had said to him, "I
advise you to fear Allah, as this is the root of all virtues;
remain engaged in the recitation of Holy Qur'an and in zikr
of Almighty Allah, which will earn you an appreciation in
the Heavens and serve you as a light in this world; keep ^
silent for most of the time, so that you speak nothing but S u
good, as this will keep the Devil away from you and make s^
it easy for you to perform your religious duties, abstain also ^
from too much laughing, for laughing weakens the heart
and deprives the face of its spiritual glow (luminosity),
always take part in jihaad as this is the sign of piety for my
ummah; like the poor and keep their company; compare
your lot with persons lower than you, and never look upto
those higher than you, otherwise you will forget the boun-
ties of Almighty Allah and become ungrateful to Him; try
to retain ties with your relatives though they may try to
break them; do not hesitate to speak out the truth, though it
may be bitter for others; always obey Almighty Allah in
spite of adverse criticism, find fault with your own self,
and never with others; do not criticise others for the short-
comings that you suffer from. O! Abu Zar (Radhiyallaho
anho) there is no wisdom better than farsightedness, absti-
nence from the unlawful is the best act of piety, and good
manners constitute true nobility."

Note:

The word 'sakeenah' according to various scholars
means tranquility and peace, as well as Allah's special
mercy, as explained in detail in my book Fazaa'il-i-Qur'an.
For instance. Imam Nawawi (Rahmatullah alaih) states that
sakeenah is a special favour consisting of tranquility,
mercy, etc. and is brought down from the Heavens by the
angels.

This appreciation, in the presence of the angels, by
Almighty Allah for those engaged in zikr is for two reasons.

Ch. I: Ahaadith on Zikr

Firstly, it is because the angels (as mentioned under the
first hadith) had submitted, at the time of the creation of
Hadhrat Aadam (Alayhis salaam), that man would commit
mischief in the world. Secondly, it is because the Angels
are ever engaged in prayers, submission, and obedience to
Almighty Allah, and are devoid of the very instinct for sin,
whereas man has the instinct of obedience as well as of sin
and (in addition) he is surrounded by things that lead him
to negligence and disobedience, and has desires and lust
ingrained in him. Therefore, prayers, submission and absti-
nence from sin, despite all his handicaps, are more praise-
worthy and creditable on his part.

In one hadith, it is stated that, when Allah created
Paradise, he told the angel Jibra-eel (Alayhis salaam) to go
and visit it. On his return from Paradise, he reported, "O
Lord! by Your Greatness, whoever comes to know of it, will
do his best to enter it", that is to say, its pleasures, com-
forts, enjoyments and blessings are so intense that there
will be no body who, after knowing and believing these,
will not strive his utmost for admission into it. Almighty
Allah then surrounded Paradise with hardships and made
it compulsory to offer prayers, observe fasting, take part in
jihaad, go for Haj, etc., for admission into it. Almighty
Allah then sent Jibra-eel (Alayhis salaam) to visit it again.
He saw these and then said, "O Allah! I fear that hardly
anybody will be able to enter it." Similarly, after creating
Hell, Almighty Allah ordered Jibra-eel (Alayhis salaam) to
visit it. After witnessing the punishments, horrors, afflic-
tions and tortures of Hell, he submitted, "I swear by Thy
Grandeur that one who comes to know of the conditions in
Hell will never dare go near it." Then Allah surrounded
Hell with acts of indulgence, such as adultery, drinking
wine, cruelty, disregard of the Divine commandments, etc.,
and then asked Jibra-eel (Alayhis salaam) to visit it again.
He saw it and submitted, "My Lord! I fear that hardly any-
body will be able to escape it." It is for this reason that,
when a person obeys Almighty Allah and abstains from
sins, he becomes praiseworthy with respect to his environ-
ments, and therefore Almighty Allah expresses His pleas-
ure about him. The angels mentioned in this hadith and in
so many other similar ahaadith belong to a special group
who are duty-bound to visit the places and attend the meet-
ings where people are engaged in zikr. This is supported by
another hadith wherein it is stated that there is a class of
angels who are scattered all over, and when and wherever

any one of them hears zikr being recited he calls all his
companions to come to that place, and partake of what they
wanted. They throng to the place and they fill it up to the
sky, as mentioned in Chapter II under item 14.

Hadith No. 9

'^\ Ui j\i dJiii "ji sLJ^wi h\ ijitt du> ill '^L^\ u JiT ja u;i«.

Once Rasulullah (Sallallaho alaihe wasallam) went to a
group of Sahaba, (Radhiyallaho anhum) and said to
them, "What for are you sitting here?" They replied,
"We are engaged in the zikr of Almighty Allah, and are
glorifying Him for His extreme kindness to us in that
He has blessed us with the wealth of Islaam." Rasulul-
lah (Sallallaho alaihe wasallam) said, "By Allah, Are
you here only for this reason?" "By Allah!", replied
the Sahaba, (Radhiyallaho anhum), "We are sitting
here only for this reason." Rasulullah (Sallallaho
alaihe wasallam) then said, "I asked you to swear not
out of any misunderstanding, but because Jibra-eel
(Alayhis salaam) came to me and informed me just
now that Almighty Allah was speaking high about you
'before angels."

Note: Enquiry on oath by the Prophet (Sallallaho alaihe wa-
sallam) was simply to ascertain whether there was any
other special thing, besides zikr, which might be the cause
of Allah's pride. It became definite that it was only because
of the zikr of Almighty Allah that He was proud of them.
How lucky were those people whose worship was ac-
cepted, and the news of Allah's recognition of the zikr on
their part was revealed to them in this very earthly life
through Rasulullah (Sallallaho alaihe wasallam). Certainly,
their sublime deeds deserved all this appreciation. Their
heroic deeds are briefly described in my book named
Hikaayaat-e- Sahabah, (i.e. The Stories of Sahabah). Mulla

Virtues of Zikr

Ch. I: Ahaadith on Zikr

Ali Qari (Rahmatullah alaih) interprets the pride on the
part of Almighty Allah to mean that He wants the angels to
realize, "Despite the fact these humans are full of tempta-
tions, the Devil is after them, desires are inside them, the
worldly needs chase them, and yet they are engaged in
glorifying Almighty Allah, and so many deterrents cannot
prevent them from doing zikr; and therefore your zikr and
glorification, in the absence of any such handicaps is com-
paratively insignificant."

Hadith No 10

a%;JI ^ j U/'i Oliljt; v-'Ul jj 4>-J-li *J |»*jj Ir^l)

Hadhrat Anas (Radhiyallaho anho) reported that Rasu-
lullah (Sallallaho alaihe wasallam) had said, "When
some people assemble for the zikr of Allah with the
sole purpose of earning His pleasure, an angel pro-
claims from the sky, 'You people have been forgiven,
your sins have been replaced by virtues." According to
another hadith, "A gathering devoid of zikr of Allah,
would be the cause of dismay and sorrow on the Day
of Judgement." It means that the participants of such a
gathering will repent that they earned no blessings and
wasted their time for nothing; may be, it led them to af-
flictions. In another hadith, it is stated that the mem-
bers of a gathering devoid of zikr of Allah and salawaat
oh Rasulullah (Sallallaho alaihe wasallam) are like
those who get up from the dead body of an ass.
According to another hadith, one should get the va-
riour transgressions (unwittingly) committed in a gath-

ering condoned by reciting the following prayer at the
conclusion of the meeting:

"Glory be to Allah with all kinds of praises. Glory be to
Thee, O Allah! with all Thy Praise; I stand witness that
there is no one to be worshipped except Thee. I seek Thy
forgiveness and turn (for mercy) to Thee."

It is narrated in another hadith that any gathering
devoid of Allah's zikr and salawaat will be a source of
dismay and loss. Then, out of His sheer mercy, Allah may
grant forgiveness, or He may demand an explanation and
penalize. It is stated in another hadith, "Do proper justice
to a gathering by remembering Allah profusely, show the
way to wayfarers (if need be), and close your eyes or cast
them down when you come across a forbidden thing.

Hadhrat Ali (Karamallaaho Wajhahoo) said, "Whoso-
ever desires that his reward be weighed on the Day of
Judgement in a large scale (i.e. his reward should be very
big, as only weighty things, and not the small things, are
weighed in big scales), should recite the following prayer at
the end of a meeting:

(Glory) to Thy Lord-The Lord of Honour And Power. (He
is free) from what they ascribe (to Him). And peace be on
the apostles, and Praise to Allah, the Lord and Sustainer of
the Worlds).

The above hadith also includes the happy tidings that
the sins will be replaced by virtues. Even in the Holy
Qur'an, at the end of surah al-Furqaan, Almighty Allah
mentions the good qualities of the believers and then says:

Virtues of Zikr

Ch. I: Ahaadith on Zikr

As for such, Allah will change their evil deeds to good
deeds; and Allah is ever forgiving and most merciful.

The following are some comments made by the com-
mentators on this verse: —

1. All sins would be forgiven and only virtues would
remain (in the account); that no sin is left behind
(in the account] is itself a big change.

2. Almighty Allah will enable them to do good deeds
when otherwise they would have committed bad
deeds, just as it is sometimes said, "the heat was
replaced by the cold."

3. Their habits become related to virtues instead of
vices, so much so that doing good deeds becomes
their habit. Habits once formed become second
nature, which does not change. The Persian pro-
verb meaning that "The mountain can move, but
not the habit" refers to this fact. This proverb is
also derived from another hadith, "You may be-
lieve if you hear that a mountain has moved from
its place, but do not believe if you are told that the
habits of somebody have changed." This hadith
implies that the change of a habit is more unlikely
than a mountain changing its place. The question
then arises what is meant when it is said that the
Sufis and religious teachers reform the behaviour
of their disciples. The answer is that habits do not
change, but the relationship of habits changes. For
instance, if a man's temperament is such that hd is
prone to anger, it is difficult for him to get rid of
his hot temperament through the training and
excercises under the supervision of the Shaikhs,
but they would reform him in such a way that,
whereas formerly his anger led him to show un-
justified cruelty and haughtiness, it will now be
directed against transgression of Allah's com-
mandments. Hadhrat Umar (Radhiyallaho anho) at
one time had left no stone unturned in molesting
the Muslims, but after embracing Islaam and re-
maining in the company of Rasulullah (Sallallaho
alaihe wasailam) he became correspondingly hard
on the unbelievers and transgressors. So is the
case with other aspects of one's conduct. This
clarification leads us to the conclusion that

Almighty Allah shifts the direction of the conduct
of such people from vices to virtues.

Almighty Allah guides him to repent for his sins.
He recollects his old sins, repents over them and
prays for forgiveness. Thus, for every sin pre-
viously committed, he gets the credit of one repen-
tance, which constitues a devotion and a virtue.

5. If Allah is pleased with the good deeds of some-
body, and through His sheer benevolence grants
him virtues equal to his sins, there is nobody to
question His authority. He is the Lord, He is the
King, He is AH powerful. His mercy is boundless.
Who can close the door of His forgiveness? Who
can stop His bounty? He gives everything from His
own treasures. He will exhibit His powers and un- "S
limited forgiveness on the Day of judgement. Vari- iC Jj
ous scenes of reckoning on the Dav of Judgement ■§ S
are described in ahaadith, as brief'lv given in the ^
book, Bahjatun Nufoos. It is mentioned that reck-
oning will be conducted in different ways. "Some
people will be examined in camera under the
cover of (secret) Mercy; their sins will be re-
counted to them, they will be reminded of the oc-
casion when each sin was committed by thein and
there will be no alternative for them but to confess
all their sins. Due to the abundance of his sins, he
will think that he is doomed, but the Lord will
say, "I covered your sins during the worldly life
and again I cover them now, and forgive them all. "
When such a person, along with others like him,
will return from the place of reckoning, the people
will see him and exclaim, "What a blessed person,
he never committed any sin," because they will
have no knowledge of his sins. Similarly, in an-
other mode of reckoning, the people will have
minor as well as major sins to their account. Then,
Almighty Allah will order that their minor sins
may be converted into virtues, at which they (in
order to get more virtues) will exclaim that many
of their sins are not mentioned in their account. In
the same way, the modes of reckoning are also
mentioned in ahaadith. An anecdote is mentioned
in one hadith, wherein Rasulullah (Sallallaho
alaihe wasailam) is reported to have said, "I recog-

Virtues of Zikr

nise the person who will be transferred from the
Hell to the Paradise last of all. He will be sum-
moned, and the angels will be directed that his
major sins should not be mentioned and that only
his minor sins should be read out, and he should
be asked to give explanation for them. This trial
will start, and his sins will be recounted to him
with time and place. How can he deny them? He
will confess them all. Almighty Allah will then
order that for every sin he may be given one
virtue. At this, the man will speak out at once,
"There are still many sins that have not been men-
tioned so far." While narrating this part of the
story, even Rasulullah (Sallallaho alaihe wasal-
1am) smiled. Firstly, to be the last one to come out
of the Hell, as mentioned in this narrative, does
not mean a light punishment; secondly, it is not
known as to who will be that lucky one whose
sins will be converted into virtues. Hoping for the
best from Almighty Allah and constantly begging
for His mercy constitute the best form of submis-
sion. But one should never be over-complacent in
this matter. However, the above-mentioned hadith
shows that taking part in meetings of zikr with
ikhlaas leads to replacement of sins by virtues. But
this ikhlaas is possible only through the grace of
Almighty Allah.

The main point contained in this hadith is that of
ikhlaas (i.e. doing a thing only for the pleasure of
Allah). That ikhlaas is the pre-requisite for all good
deeds will be found in several other ahaadith in this
book. In fact, the acceptance by Almighty Allah de-
pends only on ikhlaas: every deed will be evaluated
according to the degree of ikhlaas involved therein.
According to the Sufis, ikhlaas on one's part requires
that one's words, thoughts and deeds should be com-
patible. It will be found in one hadith that ikhlaas is
that which prevents one from committing sin.

A story of a despotic king who was notorious for
his tyranny and cruelty is related in the book "Bahja-
tun Nufoos." Once, a large consignment of wine was
being brought for him in a ship. A pious man who hap-
pened to travel by that ship broke all the bottles or
casks of wine except one, but nobody could stop him

Ch. I: Ahaadith on Zikr

from that act. Everybody wondered how he dared to do
this, for nobody had the courage to face the cruelty of
the king. When the king was informed about it, he was
surprised to learn how an ordinary person had the
courage to do all that and also wondered why he left
one cask intact. The man was called for, and interro-
gated. He replied, "My conscience had urged me to do
this; you may punish me as you like." He was then
asked why one cask was left unbroken? He replied, "At
first I broke the casks of wine out of my religous senti-
ments, but when only one was left, my heart felt elated
at having done something forbidden by religion. I then
felt that breaking this last cask would be for the satis-
faction of my ego. I, therefore, did not break it." Find-
ing him selfless in what he did, the king ordered his
release. "S

It is narrated in Ihyaa-ul Uloom that there was a ^M
pious man among the Israelites, who always remained .1 "^
busy in the worship of Allah. A group of people came "*"
to him and told him that a tribe living nearby
worshipped a tree. The news upset him, and with an
axe on his shoulder he went to cut down that tree. On
the way, Satan met him in the form of an old man and
asked him where he was going. He said he was going
to cut a particular tree. Satan said, "You are not con-
cerned with this tree, you better mind your worship
and do not give it up for the sake of something that
does not concern you." "This is also worship", re-
torted the worshipper. Then Satan tried to prevent him
from cutting the tree, and there followed a bout iae-
tween the two, in which the worshipper overpowered
the Satan. Finding himself completely helpless, Satan
begged to be excused, and when the worshipper re-
leased him, he again said, "Allah has not made the cut-
ting of this tree obrigatory on you. You do not lose
anything if you do not cut it. If its cutting were necess-
ary. Allah could have got it done through one of his
many Apostles." The worshipper insisted on cutting
the tree. There was again a bout between the two and
again the worshipper overpowered the Satan. "Well,
listen" said the Satan, "I propose a settlement that will
be to your advantage." The worshipper agreed, and the
Satan said, "You are a poor man, a mere burden on
this earth. If you desist from this act, I will pay you
three gold coins everyday. You will daily find them

Virtues of Zikr

lying under your pillow. By this money you can fulfil
your own needs, can oblige your relatives, help the
needy, and do so many other virtuous things. Cutting
the tree will be only one virtue, which will ultimately
be of no use because the people will grow another
tree." This proposal appealed to the worshipper, and
he accepted it. He found the money on two successive
days, but on the third day there was nothing. He got
enraged, picked up his axe and went to cut the tree.
The old man again met him on the way and asked him
where he was going. "To cut the tree", shouted the
worshipper. "I will not let you do it", said the Satan.
An encounter ensured between the two, and this time
the Satan had the upper-hand and overpowered the
worshipper. The latter was surprised at his own defeat,
and asked the former the cause of his success. The
Satan replied, "At first, your anger was purely for earn-
ing the pleasure of Allah, and therefore Almighty
Allah helped you to overpower me, but now it has
been partly for the sake of the gold coins and therefore
you lost." Truly speaking, a deed performed purely for
the pleasure of Allah alone carries great force.

HadithNo. 11

j ..^ j^i jb ^1 ^ lor ju^I ^^i ill /i j* ^t y li^ >, iJ >«'i %^

i) s»l>5l 'bu Jttj •j^ >*>»/• yW- Vj!/ ■%)> t** J.) .-^^ .^? 'T'J^' ^^^J ^^

.>! 2,>w«ll S^j U^U-jj Ja^j^!; >w«J(

Rasulullah (Sallallaho alaihe wasallam) said, "No
other action of a person can surpass zikr of Almighty
Allah in saving him from the punishment in the
grave."

Ch. I: Ahaadith on Zikr

Note:

How serious is the punishment in the grave can be
realized only by those who have the knowledge of hadith
on this subject. Whenever Hadhrat Uthman (Radhiyallaho
anho) visited a grave, he would weep so much that his
beard would become wet with tears. Some one asked him,
"How is it that mention of Paradise and Hell does not make
you weep so much as you do when you come across a
grave?" He replied, "The grave is the first of the many
stages of the Hereafter. For him who is successful or safe
during this stage, the later stages will also be easy; while
for a person who is not exempted in this stage, the later
stages will be even more difficult." Then he quoted Rasu-
lullah (Sallallaho alaihe wasallam) as having said, "I have
not come across any sight more terrifying than that of the "g
grave." Hadhrat Aa'ishah (Radhiyallaho anha) said, that 8^
Rasulullah (Sallallaho alaihe wasallam) used to pray after -Is
every Salaat for protection against the chastisement in the ^
grave. Hadhrat Zaid (Radhiyallaho anho) reported Rasulul-
lah (Sallallaho alaihe wasallam) to have said, "But for fear
that you might give up burying your dead, I would have
prayed to Almighty Allah to let you hear the torture of the
grave. With the exception of men and jinns, all other crea-
tures hear the punishment in the grave."

According to a hadith, once when Rasulullah (Sallal-
laho alaihe wasallam) was going on a journey, his she-
camel took fright. Someone asked him what had happened
to her. Rasulullah (Sallallaho alaihe wasallam) replied that
somebody was being punished in the grave, and the cries of
the punished had frightened the she-camel.

Once Rasulullah (Sallallaho alaihe wasallam) entered
the mosque and saw that some people were laughing very
loudly. He said to them, "If you had remembered death
quite often, you would not have laughed like this. Not a
day passes when the grave does not proclaim, "I am the
house of wilderness, the house of loneliness, and the abode
of worms and insects." When a true believer is buried in a
grave, it welcomes him, saying, "You are welcome here,
you have done well to have come here. Of all the people
walking upon the earth, you were the dearest to me. Now
that you have been made over to me, you will see my excel-
lent behaviour." Then the grave expands to the farthest
point of sight, and a door of paradise opens into it.
Through this door comes the scented air of paradise. But

Virtues of Zikr

Ch. I: Ahaadith on Zikr

when an unbeliever or a transgressor is buried, the grave
says, "Your coming here is unwelcome and abominable.
You had better not come here. Of all the people who have
been walking upon me, I hated you the most. Today you
have been made over to me, and you will see my treat-
ment." Then it narrows down and presses him mercilessly,
till his ribs pierce into each other as the fingers of the two
hands interlock each other. Then ninety or ninety nine
dragons are let loose upon him, and they will continue
clawing at him till the Day of Resurrection. If one of those
serpents or dragons were to blow on the earth, it will be
rendered incapable of growing any grass till the Day of
Judgement. Then RasuluUah (Sallallaho alaihe wasallam)
continued, "The grave is either a garden out of Paradise or
a pit out of Hell."

According to another hadith, RasuluUah (Sallallaho
alaihe wasallam) happened to pass by two graves. He said,
"The two persons buried in these graves are being pun-
ished, one for back-biting and the other for polluting his
body with his urine." It is a pity that many of our so-called
civilized people regard istinjaa (washing the private parts
after urination) as an undignified act, and even redicule it.
Some Ulama regard such pollution by urine as a major sin.
Ibn Hajar Makki (Rahmatullah alaih) has stated that,
according to an authentic hadith, the punishment in the
grave is generally due to neglect of cleanliness from urine.

It is narrated in one hadith that interrogation in the
grave will first be about (pollution with) urine. In short, the
punishment of the grave is a very serious affair. Just as
some types of sins lead to this affliction, in the same way
certain virtuous acts provide special safeguard against it. It
is stated in several ahaadith that the recitation of surah
Tabarakal lazi every night guarantees security from the
tortures in the grave, as well as from that in the Hell. The
effectiveness of zikr in this respect is evident from the
above-mentioned hadith.

Hadith No. 12

^ \^ '^\3» ^: #» ^ui > 'jp ^>j ;jt ii^' ril

liT ,y^ >U-.li ^j\J^\ Asryii *ii^Ji Al ^'i JS- OJ»U»!V ^/^ P^.'j J^
^IjyUJl XP *__*■ J! y^ ii\jj, iuU» *J Uljl /"ij (^jiiJJ ■-— f/i'j -'^'W t^J J-'J' J

j—J-U jji^l A*l^l i^ *—* ^. _ir«* ki-jUJ- »i,j *i jj-l) V i-jjLi* »jL_[) ijyiill Jlj U-yy
^ UJ ^ <i/j >ljiaA vIjOJ-I li* J^, Jb'ljjJl ^ ^}j j^^y <!U-j X'ij_>!l ^ ^.

^•> .,i..ij tf jJJl i»_i j>Jl t ^^ijU . S »,_^a> «»«iM V'J*' '+' •^j'-j Oi '-'j* H^ 'r'j'^-
jywJl ^liLl ^^ \JS' ^\ J, OJi^iilJl} ^US it\ j, OJlJl;^!} ^U; Jjl j, jJJlAil'l

RasuluUah (Sallallaho alaihe wasallam) had said,
"Almighty Allah will, on the Day of Resurrection, res-
urrect certain groups of people in such a state that
their faces will be radiant with light, they will be sit-
ting on pulpits of pearls and others will envy their lot.
They will neither be from among the Prophets nor
from among the martyrs." Somebody asked the
Prophet (Sallallaho alaihe wasallam) to let him have
more details about these people, so that he may be able
to recognize them. RasuluUah (Sallallaho alaihe wasal-
lam) replied, "They will be the people who belong to
different families and different places, but assemble at
one place for the love of Almighty Allah and are en-
gaged in His zikr."

It is said in another hadith, "In paradise there will be
pillars of emerald supporting balconied houses made of
rubies and with open doors on all the four sides. These will
shine like brilliant stars, and will be occupied by those
people who love each other for the sake of Allah, and who
assemble at a place and meet each other only for His pleas-
ure.

Nowadays, the religious devotees are criticized and
ridiculed by everybody. The people may reproach them
today as much as they like, but the reality will dawn on
them in the Hereafter, when they will realize how these
humble persons have been able to earn high fortunes and
occupy such grand pulpits and such flats, whereas those
who criticized and ridiculed them had earned nothing but
misery and despair:

Virtues of Zikr

Ch. I: Ahaadith on Zikr

JUJT f I *^^ "^^ 'u'j*^ j^l ^^^> 1^! ^>' ^i-^

"Soon the dust-cloud will clear away, and it will be
seen whether you are riding a horse or an ass."

How blessed, in the eyes of Almighty Allah, are the
khanqahs (places where zikr is practised), which are the
targets of abuse from all quarters, can best be judged from
this hadith in their favour. It is mentioned in one hadith
that the houses where zikr is practised shine unto the
dwellers of the Heaven, as do the stars shine unto the in-
habitants of the Earth. According to another hadith, sakee-
nah {a very special blessing) descends on the gathering
engaged in zikr, the angels surround them, the divine
mercy covers them, and Almighty Allah mentions them on
His Throne.

Hadhrat Abu Razeen (Radhiyallaho anho) a Sahabi,
narrated that Rasulullah (Sallallaho alaihe wasallam) had
said.;"Shall I tell you something that will strengthen your
Imaan and earn you the blessings of Allah, the Great, in
both the worlds? It is the gatherings of those who do zikr of
Almighty Allah; you should make it a point to take part in
them, and when you are alone, do as much zikr as you
can."

Hadhrat Abu Hurairah (Radhiyallaho anho) has ex-
plained that the houses in which zikr is done appear to be
as bright and shining as are the stars to the dwellers of the
Earth. These houses are so bright because of their light of
zikr, they shine like the stars. There are people who are en-
dowed by Almighty Allah with spiritual insight and are
capable of seeing this light in this very world. There ire
some who can recognise the spiritual persons and their
houses from the special radiance emitted by them. Hadhrat
Fudhail bin lyaadh, (Rahmatullah alaih) a famous saint,
has said that the houses in which zikr is practised shine
like a lamp unto the dwellers of the Heavens. Sheikh
Abdul Aziz Dabbaagh, a saint of recent times, was illiterate
but he could clearly distinguish between the verses of the
Qur'an, Hadith Qudsi, and Hadith Nabawi. He used to say
that words coming out from the mouth of the speaker carry
a distinguishing glow and that the words of Almighty Allah
carry one kind of radiance and the words of Rasulullah
(Sallallaho alaihe wasallam) carry another kind of radiance,
while the words of others are devoid of these two types of
radiance.

It is given in Tazkiratul Khaleel, the biography of Mau-
lana Khaleel Ahmad (May Allah enlighten his grave) that
Maulana Zafar Ahmad had related, "When Maulana Kha-
leel Ahmad, on the occasion of his fifth Hajj, entered the
Masjidul Haraam for Tawaaful Qudoom, I was sitting in the
company of Maulana Muhibbuddeen, who was one of the
most trusted disciples of Maulana al-Haaj Imdaadullah Mu-
haajir Makki (May Allah enlighten his grave) and was well
known for his gift of divine foresight. He was then engaged
in his usual recitation of salawaat from a book, when all of
a sudden he turned to me and said, "Who has entered the
Haram? The whole of the Haram has been flooded with his
radiance and light." I kept quiet. After a short while, Mau-
lana Khaleel Ahmad after completing his tawaaf happened
to pass by us. On seeing him Maulana Muhibbuddeen
stood up, smiled and said, "Now indeed 1 see who has en- *
tared the Haram today!" grS

The virtues of assembling for the sake of zikr have iS*^
been described in different ways in so many other ahaa-
dith. In one hadith, it is stated that salaat and gatherings for
zikr constitute the best ribaat. Ribaat stands for guarding
the boundaries of Daarus Salaam (the Muslim territory)
against invasion by the infidels.

Hadith No 13

i^» ^u;^ ^;> bi Jii ^ Ai Jjl-j oi i^ ian >j pJi ^ (W)

Jri ^i Jii i\ i^iiV i JLUJi .ii oUJl. ^}\ iijj /ill jU y

Rasulullah (Sallallaho alaihe wasallam) said, "When
you pass the gardens of Paradise, graze to your heart's
content." Someone asked. "O Rasulullah! (Sallallaho
alaihe wasallam), what is meant by the gardens of
Paradise?" He replied, "Gatherings for performing
zikr."

What is meant is that if somebody is lucky enough to
get access to such gatherings, he should take full advantage
of this, as these are the gardens of Paradise on this Earth.

Virtues o/Zikr

The words, "graze to your heart's content", signify that,
just as an animal grazing in a green pasture or garden does
not give up grazing in spite of being driven or beaten by its
owner, similarly a zaakir (one who practises zikr) should
not get pulled away from the gatherings for zikr by the
worldly anxieties and hindrances. The gatherings for zikr
are likened to the gardens of Paradise, because just as there
are no worries in the paradise, similarly gatherings of zikr
are safeguarded against every kind of calamity.

It is stated in one hadith that the zikr of Almighty
Allah cures all diseases of the mind, such as arrogance,
jealousy, malice, etc. The author of 'Fawaa'id fis Salaah
wal Awaa'id' has stated that constancy in zikr is a sure
safeguard against all kinds of calamities. According to an-
other hadith, RasuluUah (Sallallaho alaihe wasallam) has
said, "I enjoin on you to do zikr of Allah profusely. It is
like taking refuge in a fort against a strong enemy. One who
practises zikr is as if it were in the company of Almighty
Allah." Can there be any benefit greater than that of being
in the company of the Almighty Lord? Moreover, it leads to
satisfaction of the mind, it enlightens the heart and re-
moves its callousness. In addition, there are many other
material and spiritual benefits, which are enumerated, upto
a hundred, by some Ulama.

A man came to see Hadhrat Abu Umaamah, (Radhiyal-
laho anho) and said to him, "I saw in a dream that when-
ever you went or came out, or sat or stood up, the angels
prayed for you." Hadhrat Abu Umaamah (Radhiyallaho
anho) replied, "If you wish you can also earn their pray-
ers", and recited the ayat:

\'J$ \/\ 'k\ Ijjril IjliT ^'oJl ^jiu

"O you who believe! celebrate the praises of Allah and
do this excessively and glorify Him morning and even-
ing. He sends blessings on you, as also His angels that
He may bring you out from the depths of darkness into
light, and He is full of Mercy to the believers."

This ayat was quoted to show that the Mercy of
Almighty Allah and the prayers of the angels can be earned
through zikr. The more we remember Allah, the more He
remembers us.

Ch. I: Ahaadith on Zikr

Hadith No 14

'^ «juui4 i« jJUii ^ 'j^'i ii/^ jt juiu jiuj iy}^, hi jdji

j ^ ^ iiJuj OUiil ^y\ jOw. (^j *) .kiUlj j\yi\j ^yH-ilj ^^IjjW t^Jj <••' j^'i

<3>U j,\} ijb g[ij (^jl«>J!j j,«li >-'j'^i i} <,<;jU»Ji sijij j» y» oii w-*->^' J '-^ j^r*^'

?«-'»-a!I JU-j jljJ' JW-j *-i_) j^<-»=^' *M-i>j Jjj Ji Obi'l

Rasulullah (Sallallaho alaihe wasallam) said, "One
who is too weak to bear the strain of keeping awake at

night (in the worship of Almighty Allah), is too mi- c^

serly to spend his wealth in the path of Allah, and is x u

too cowardly to take part in jihaad, is advised to fij^

remain engaged in the zikr of Allah." jj:

This shows that deficiencies in respect of non-obliga-
tory form of worship can be atoned through profuse zikr of
Almighty Allah. Hadhrat Anas (Radhiyallaho anho) re-
ported that Rasulullah (Sallallaho alaihe wasallam) had
said, "Zikr of Allah is a sign of Imaan, and it ensures
exemption from hypocrisy, and provides a safeguard
against the devil and protection from the fire of Hell." Be-
cause of all these benefits, zikr has been regarded as more
virtuous than many other forms of worship; it is specially
effective in providing protection against the Devil. It is
stated in one hadith that the Devil, in a kneeling position,
clings to the heart of a man, and when the man remembers
Almighty Allah the devil becomes helpless and frustrated
and therefore draws back, but whenever he finds the man
neglecting it he pollutes the heart with evil thoughts. It is
for this reason that the Sufis advise practising zikr excess-
ively, so that the heart remains free from evil thoughts and
becomes strong enough to resist the Devil. The Sahaba
(Radhiyallaho anhum) who had developed this inner
strength through the blessed company of Rasulullah (Sal-
lallaho alaihe wasallam) did not stand in such great need of
exercising zikr, but with the passage of time after Rasulul-
lah (Sallallaho alaihe wasallam) this resistive power of the
heart became weaker and weaker, and the need to remedy
this weakness through zikr became correspondingly
greater. In the present age, the hearts have become so de-

Virtues of Zikr

Ch. I: Ahaadith on Zikr

generate that no amount of treatment can restore their
strength to compare with that of the Sahabah. Nevertheless,
whatever improvement is effected is worthwhile at this
time when the disease has taken the form of an epidemic.

It is related about a holy man that he prayed to
Almighty Allah that he may be shown how Satan prevails
upon the heart. He found that the Satan sits like a mosquito
over the left side of the heart under the back of the shoul-
der and then advances his needle-like snout towards the
heart. If he finds the heart buzy in zikr he withdraws at
once, but if the heart is idle he injects the poison of evil
and sinful thoughts into it. It is stated in one hadith that
Satan keeps on sitting with the top of his nose over the
heart, and if the heart is buzy in zikr he withdraws in dis-
grace, but if it is idle he makes a morsel of it.

Hadith No 15

jSTi \j^\ Jli ^ ill ^^j h\ i^ %\ ^j U^S'^^ J\ -^ (>0)

jUJiii jH»w. Jiij ov,*^ j ^u-i, OL^ c/>i i> /!) ^' ''jj ^'^ '^yj^ J^ *^'

•Ikj '^''M' •!jj ^y-'^r r^l '^>'»^' 4>*< 1/"^ -^^ Ij/''' ^'^^ **">!/* J^ J" ^ '^jjj

jywJl ^ULI ^j .IjPj ^^1 JJljj 4j^^o< -^'-^ Jl ^'J^*-' t^' ^-^ 1>* '^' "^i J'J^

Rasulullah (Sallallaho alaihe wasallam) is reported to
have said, "Practise zikr so excessively that people
may regard you as a maniac." It is stated in another
hadith "Practise zikr so much that the hypocrite may
regard you as insincere."

It is clear from this hadith that the taunts of madness
and hypocrisy by the munaafiqs and by the foolish people
should not make one give up the spiritual wealth of zikr.
On the contrary, it should be done with such rapture and
abundance that those people may take you to be actually
mad and let you alone. They will consider you mad, only if
you practise zikr excessively and loudly, and not if you do
it quietly.

Ibn Katheer (RahmatuUah alaih) has narrated, on the
authority of Hadhrat Abdullah bin Abbas (Radhiyallaho
anho) "Nothing has been made obligatory by Almighty
Allah without fixing maximum limit for it and excusing
shortcomings in respect of it, except His zikr, for which no
limit has been fixed and no person, as long as he is sane is
exempted from it." Almighty Allah has ordered in the Holy
Quran:

"Practise zikr of Allah excessively." A person should
do zikr under all circumstances, whether by day or
night; whether in the jungle or at sea; whether travel-
ling or halting; whether in affluence or poverty;
whether in sickness or health; whether loudly or
quietly.

In his book 'Munabbihaat', Hafiz Ibn Hajar (Rahmatul-
lah alaih) writes that Hadhrat Uthman (Radhiyallaho anho),
while explaining the Quranic verse

Beneath it there was a treasure for them

said that the treasure meant a golden tablet, on which were
written the following seven lines:

(1) I wonder at the man who knows that he is to die
and indulges in laughter.

(2) I wonder at the man who knows that this world
will come to an end one day, but hankers after it.

(3) I wonder that a man who knows that everything is
predestined should lament the loss of anything.

(4) I wonder that a man who believes in the reckoning
in the Hereafter should amass wealth.

(5) I wonder that a man who has the knowledge of the
fire of the Hell should commit any sin.

(6) I wonder that a man who believes in Almighty
Allah should remember anybody other than Him.

(7) I wonder that a man who believes in Paradise
should feel pleasure in anything of this world.

In some editions of that book, it is also added, "I
wonder that a man who knows that Satan is his eternal
enemy should obey and follow him."

Virtues of Zikr

Ch. I: Ahaadith on Zikr

Hafiz (Rahmatullah alaih) has also stated on the auth-
ority of Hadhrat jaabir (Radhiyallaho anho) that RasuluUah
(Sallallaho alaihe wasallam) once said, "Hazrat Jibra-eel
(Alayhis salaam) laid so much stress on doing zikr that I
felt that without zikr nothing can benefit whatsoever."

The above mentioned quotations show that one should
practise zikr as much as possible; giving it up simply be-
cause others may call one mad or a hypocrite is fraught
with serious loss to oneself. The Sufis have written that it
is also a trap on the part of Satan that at first he discourages
one from zikr on the plea of avoiding criticism by the
people and, if he succeeds in this attempt, he is encouraged
and exploits this fear of criticism for preventing the person
from doing zikr forever. Although one should not do any
good deed for the sake of a show, yet if anybody happens to
see it one should not thereupon give it up.

Hadhrat Abdullah Zul Bajadeen (Radhiyallaho anh6), a
Sahabi, became an orphan in his childhood. He lived with
his uncle, who looked after him well. He had embraced
Islaam secretly and, when his uncle came to know of it, in
his anger, he turned him out of the house stark naked. His
mother was also displeased, but she took pity on him. and
gave him a sheet of coarse cloth, which he tore into two
pieces, using one piece as a lower garment and the other as
an upper covering for the body. He migrated to Madina,
where he was always found before the house of RasuluUah
(Sallallaho alaihe wasallam) and used to practise zikr very
loudly. Hadhrat Umar (Radhiyallaho anho) remarked, "Is
this man a hypocrite that he does zikr so loudly? "No"
said RasuluUah (Sallallaho alaihe wasallam), "He is from
amongst the Awwaabeen," i.e. those who ever turn to
Almighty Allah. He died in the battle of Tabook. The Saha-
bah saw a lamp burning in the graveyard. On approaching
it, they found RasuluUah (Sallallaho alaihe wasallam)
standing in the grave and asking Hadhrat Abubakr and
Hadhrat Umar (Radhiyallaho anhuma) to make over their
brother to him. The two made over the dead body to him
for burial. After the burial, the Prophet (Sallallaho alaihe
wasallam) prayed, "O Allah! I am pleased with him, Thou
be also pleased with him."

On seeing this scene, Hadhrat Ibn Masood (Radhiyal-
laho anho) wished that it should have been his corpse.

Hadhrat Fudhail (who was one of the great Sufis)
stated, "To abstain from a virtuous act for fear of being seen

by the people is in itself an act of hypocrisy, and a good
action done with the intention to make a show amounts to
Shirk (false worship)."

It is stated in one tiadith that some persons are the
keys to zikr, i.e. their very sight reminds and inspires other
people to do zikr of Allah. According to another hadith,
such people are the friends of Allah whose very sight
makes others remember Almighty Allah. It is stated in one
hadith, "The best amongst you are the people whose very
sight reminds you of Allah." Similarly it is stated in an-
other hadith, "The best amongst you are those whose sight
makes you remember Almighty Allah, whose words add to
your knowledge, and whose actions induce you to work for
the love of the Hereafter." Of course, such a condition can
be attained by one who practises zikr profusely. One who
is himself indolent in this respect, his sight can hardly
inspire others to remember Allah.

Some people regard zikr in loud voice as an innovation
and forbidden in religion, but this view is due to lack of in-
sight into the knowledge of hadith. Maulana Abdul Hay,
(Rahmatullah alaih) has written a booklet 'Sabahatul Fikr'
on this very subject, wherein he has quoted about fifty
ahaadith in support of zikr in loud voice. However, it is
subject to proper limitations, so as not to annoy anybody
else.

Hadith No 16

ill SiU* Jt i^ Vlij ^^^ H ^ "ill JJ?"^ fi^ ^ ^ ^1 ^'

J^jj h Jw-« ^^'1 jui ju^j Y^ »^'^ ''>*l **^ J^ji ^

Glat h /i j^jj i^ JA^fU ;JU^ ^ Ji- UkUd-U 2iJU< JJU'

tJj>-\ <i)» iJ* /"ij U* JUi- tjllj iji^ ^\ jt- (J_.

RasuluUah (Sallallaho alaihe wasallam) has said:

"The following seven persons will be accommo-
dated by Allah in the shade of His Mercy on the day
when there will be no other shade except His: (1) A

60 Virtues of Zikr

just ruler (2) A young man who worships Allah in his
youth (3) A person whose heart yearns for the musjid
(4) Those two persons who love, meet and depart only
for the pleasure of Allah. (5) A man who is tempted by
a beautiful woman and refuses to respond for fear of
Allah. (6) A person who gives alms so secretly that the
charity of one hand is not known to the other hand. (7)
A person who practises zikr of Allah in solitude, so
that tears flow of his eyes."

The flowing of tears can mean deliberate weeping, due
to repentance over one's past sins, but it may also mean a
spontaneous outburst of tears due to overwhelming passion
of love. Thaabit Banaani (Rahmatullah alaih) has quoted
the words of a pious man, "I come to know when a prayer
of mine is accepted." When asked as to how he comes to
know of it, he said, "That prayer, at the time of which the
hair on my body stand up, my heart starts beating rapidly
and my eyes shed tears, is accepted by Allah." Among the
seven persons mentioned in the foregoing hadith, is in-
cluded also the person who weeps while doing zikr in soli-
tude. He combines two sublime qualities: first ikhlaas,
which makes him remember Allah in solitude, secondly
the fear or love of Allah, which makes him weep. Both
these things are extremely virtuous. According to a poet,

"My work is to weep at night in remembering my be-
loved; and my sleep is to remain absorbed in thoughts of

my beloved." „ . -i. > ;.-

In the Arabic text of the hadith (»«>> * /* J*J) . (a
person who remembers Allah when he is unoccupied), the
word 'unoccupied' according to Sufis, has two meanings. It
means in solitude, as is generally understood; but it also
signifies the heart being free from all thoughts except of
Almighty Allah, which constitutes the real solitude. The
ideal is to have both forms of solitude, physical as well as
mental. But if a person, even while in the company of
others, has his heart free from all worldly thoughts and,
being absorbed in the zikr of Allah, happens to weep
thereby, he will also be rewarded as mentioned in this

Ch. I: Ahaadith on Zikr

hadith, because the presence or absence of others makes no
difference to him. His heart is free from the thoughts, not
only of his companions, but also of everything other than
Almighty Allah. The presence of others cannot distract him
trom his attention towards Allah.

To be able to weep for fear and love of Allah implies
possession of great spiritual wealth. Fortunate is he who is
blessed with it by Almighty Allah. It is stated in one hadith
hat a person who weeps for fear of Allah will not be sent
o Hell till the milk goes back into the teats of an animal
(which IS imposssible). This imphes that it is similarly im-
possible for such a person to go to Hell. According to an-
other hadith, a person who weeps for fear of Allah will not
be punished on the Day of Judgement.

It is stated in one hadith that the fire of Hell is forbid-
den for two eyes-one that sheds tears for fear of Allah, and "S
the other that has remained awake in guarding the Muslims 8 b
and Islaam against the infidels. In another hadith, it is |n
stated that the fire of Hell is forbidden on the eye that has ^
wept for fear of Allah, on the eye that has remained awake
m the path of Allah, on the eye that has refrained from the

"r"; n Z^' ^^^ ^'^° °" ^^^ «y^ t*^8* has been lost in the path
of Allah. ^

Yet another hadith states that a person who remembers
Allah m solitude is like one who goes all alone to fight
against the infidels.

Hadith No 17

i>jj f jiii ^li ;tjj ^' ^ p ^,i^ tai jjm^ ^^ sik iii.tu

Rasulullah (Sallallaho alaihe wasallam) said, "An
announcer will call out on the Day of Judgement,
'Where are the wise ones?' People will enquire, 'Who
are meant by the wise ones?' The reply will be, 'They
are those who always remembered Allah, whether sit-
ting, standing or reclining, and pondered over the ere-

62 Virtues of Zikr

ation of the Heaven and the Earth, and would say, "O
Allah! Thou hast not created all this in vain. We glo-
rify Thee; save us from the fire of Hell." Thereafter a
flag will appear for them, and they will follow this flag
and will be told to enter Paradise and stay for ever."
By "pondering over the creation of the Heaven and the
Earth" is meant that they contemplate over the phenomena
and secrets of the things created by Allah, and thereby
strengthen their spiritual knowledge.

l^-Jjf^^UiJ'l

The whole universe is like a garden planned and

planted by Allah. ^ , n u re n i

As narrated by Ibn Abid Dunyaa, RasuluUah (Sallal-
laho alaihe wasallam) once approached a group of Sahabah
who were sitting in silence. He asked them what they were
thinking about. The Sahabah replied that they were pon-
dering over the wonderful creations of Allah. Rasulullah
(Sallallaho alaihe wasallam) appreciated it and said Do
not ever meditate over the Self of Almighty Allah, (He is
beyond comprehension), but do meditate over His creation

Somebody once asked Hadhrat Aa'ishah (Radhiyallaho
anha) to relate some remarkable thing about Rasulullah
(Sallallaho alaihe wasallam). She replied, "There was noth-
ing about him that was not remarkable. Once he came
home at night and lay down in my bed. After a short while,
he said 'Let me pray to my Lord! Saying this, he got up,
performed wudhu and stood up in salaat, during which he
wept so profusely that tears flowed onto his chest. Then he
continued weeping in the same manner while performing
ruku and sajdah. He spent the whole night like this, till
Hadhrat Bilaal came to call the azaan for the morning
prayer. I pleaded with him. 'Almighty Allah has promised
vou His forgiveness, then why did you weep so much? He
replied, "Should 1 not be a grateful slave of my Allah , and
continued, "Wby. should I not pray and weep when these
verses have been revealed to me today:

^0» v»^ ui y^^j ^^^^ ^ J ^''

"Lo' in the creation of heaven and earth, and in the
difference of night and day, are tokens (of His sover-

Ch. I: Ahaadith on Zikr

eignty) for men of understanding such as remember
Allah standing, sitting and reclining ....

Then he added, 'Destruction is for the person who, in
spite of reading these verses, does not ponder over His cre-
ation."

Aamir bin Abdul Qais (Rahmatullah alaih) said, "I
heard from the Sahabah not from one or two or three, but
from many of them-that the light and radiance of faith lies
in contemplation and meditation." Hadhrat Abu Hurairah
(Radhiyallaho anho) narrated, from Rasulullah (Sallallaho
alaihe wasallam) that a person lying on the roof of his
house was looking at the sky and stars for some time, and
then said, "I swear by Allah and I believe there is some-
body who has created you all; O Allah! forgive me for my
sins." Thereupon Allah's mercy turned towards him and o
he was forgiven. Hadhrat Ibn Abbas (Radhiyallaho anho) «
said that meditation for a short duration of time is better C
than worshipping throughout the night. Similarly, Hadhrat >
Anas, (Radhiyallaho anho) narrated that meditation over
the creations of Allah is better than doing worship for
eighty years. Somebody asked Hadhrat Umme Darda (Rad-
hiyallaho anha) as to what had been the best kind of
worship done by her husband, Hadhrat Abu Darda (Rad-
hiyallaho anho). She replied it was meditation and contem-
plation. According to Abu Hurairah (Radhiyallaho anho)
Rasulullah (Sallallaho alaihe wasallam) had said that medi-
tation and contemplation for a short duration of time is
better than worship for sixty years. It should not be de-
duced from the various quotations given above that medita-
tion obviates the necessity of worship. If anybody neglects
any form of worship, he is liable to the same penalty and
punishment, as for a fardh or waajib if a fardh or waajib is
abandoned, and so for a sunnat or mustahab if any of these
is neglected.

Imam Ghazaali (Rahmatullah alaih) has written that
meditation is held to be superior to zikr because, in ad-
dition to the essence of zikr, it includes two additional
things, of which one is recognition of Allah, for which
meditation is said to be the key, and secondly the love of
Allah, which is induced by deep thinking. It is this medita-
tion, which the Sufis call 'muraaqabah', and the virtue of
which is narrated in many ahaadith.

Hadhrat Aa'ishah (Radhiyallaho anha) reported that
Rasulullah (Sallallaho alaihe wasallam) had said silent

Virtues of Zikr

Ch. I: Ahaadith on Zikr

zikr, which is not heard even by the angels, is rewarded se-
venty times over. When, on the Day of Resurrection, Allah
will summon all the creation for reckoning, and the record-
ing angels will bring the recorded accounts of all the
people, Allah will ask them to verify if there is any more
good deed to the credit of a certain individual. They will
submit that they had not omitted anything from his re-
corded account. Allah will then say, there is yet one good
to his credit, which is not known to the angels, and it is his
zikr in silence. Baihaqi (RahmatuUah alaih) has quoted on
the authority of Hadhrat Aa'ishah (Radhiyallaho anha) that
the zikr that is not heard even by the angels is seventy
times superior to the zikr that is heard by them. The fol-
lowing Persian couplet refers to the same thing:

'Y^jS^'\'^.

Between the lover and the beloved, there is a code of
communication that is not known even to the reporting
angels.

How fortunate are the people who do not remain idle
from zikr even for a moment. In addition to the reward that
they will get for their outward prayers, their zikr and medi-
tation throughout their life will earn for them seventy times
extra reward. It is for this reason that the devil remains
worried.

Hadhrat Junaid (RahmatuUah alaih) is stated to have
seen Satan stark -naked in a dream. He asked him whether
he did not feel ashamed of the men around him. "Are these
men?" replied the devil, "The men are those who are sit-
ting in the mosque of Shonezia, who have worried me so
much that my body has become lean and thin, and my
heart is burnt." Hadhrat Junaid (Rahamatullah alaih) writes
that he went to the mosque of Shonezia and saw that a few
men sitting there were deeply absorbed in meditation.
When they saw Hadhrat Junaid (Rahamatullah alaih) they
told him not to be misled by the deceptive words of the
wicked Satan. Similar to this, Masoohi (RahmatuUah alaih)
has also written about a dream. On seeing Satan in naked
condition, he asked him whether he did not feel ashamed
of being naked in the midst of men. The Satan replied, "By

God! if they were men, I would not have toyed with them
as do the boys with their playball. Real men are those who
made me ill", and he pointed to the group of Sufis. Abu
Sa'eed Khazzaar (RahmatuUah alaih) also states that he
once saw in a dream that Satan attacked him and he tried
to beat him back with a stick, but the Satan did not care for
this beating. Then he heard a heavenly voice saying that
the devil is not scared away by the beating, he is only
frightened by the spiritual light in one's heart.

Hadhrat Sa'od (Radhiyallaho anho) quoted RasuluUah
(Sallallaho alaihe wasallam) to have said, "The best zikr is
the silent one, and the best livelihood is that which just
suffices", (i.e. it should neither be too insufficient to make
both ends meet, nor too abundant as to drive one to vanity
and vice). In another hadith, RasuluUah (Sallallaho alaihe
wasallam) is reported to have said, "Remember Allah
through perfect zikr". When somebody enquired; "What is
perfect zikr." He replied, "Silent zikr." All the above
quoted narrations establish the excellence of zikr in si-
lence. We have also read the hadith that favours loud zikr,
as of a mad man. Either form of zikr is important under dif-
ferent sets of conditions. U is for the Shaikh (religious
guide) of a person to prescribe the best form of zikr for him
at a particular time.

Hadith No. 18

c>* i^*'i \i^S ^.j ^>^' ^4^ t^ ii^' j>'j ^^ >< ;»
./>' 'cf^'J^'j/^ *>4l' A-^' ^^i (^ '^ (i^'i ^ "^'jj'

joJi ^j IJT 4yv j<!) v;'>l!) ^J^r c/ ^A (i4** (/r*' jr*' <^'

RasuluUah (Sallallaho alaihe wasallam) was in his
house when the verse

Keep yourself bound to the company of those who
invoke their Lord, morning and evening
was revealed to him. On this revelation, he went out in

Virtues of Zikr

search of such people; he found a group of men who were
engaged in zikr. Some of them were with dishevelled hair,
parched skins, and clad in a single cloth i.e. except for the
loin cloth, the whole body was naked. On seeing them, Ra-
suluUah (Sallallaho alaihe wasallam) sat down by them
and said, "All praise is for Allah who has created in my
ummah such people that I have been ordered to sit in their
company."

According to ariother hadith, Rasulullah (Sallallaho
alaihe wasallam) went out in search of them and found
them in the farthest part of the mosque, where they were
busy in zikr of Almighty Allah. He said, "All praise is for
Allah Who has created, during my lifetime, such people
that I have been ordered to sit with them." Then he con-
tinued, "My life and death is with you" (i.e. You are my
companions in life and death.) It is mentioned in one
hadith that a group of Sahabah, including Hadhrat Salmaan
Faarsi (Radhiyallaho anho) were engaged in zikr of Allah,
when Rasulullah (Sallallaho alaihe wasallam) came to
them. They became all silent. In reply to his enquiry as to
what they were doing, they submitted that they were prac-
tising zikr of Allah. Rasulullah (Sallallaho alaihe wasallam)
said, "I saw that the mercy of Allah was descending upon
you, and so t desired that I should join your company. Al-
hamdu lillah (All praise is for Allah)" he then continued,
"Almighty Allah has raised such people in my ummah that
He ordered me to sit in their company."

It is from such orders of Almighty Allah that the Sufis
have deduced that the Shaikh should also sit with his dis-
ciples. In addition to the benefit, that will thereby accrue to
the disciples, it will provide good excercise for the person
of the Shaikh. In the effort to tolerate the vulgarities of the
uncivilized and uninitiated. people, his ego will undergo
severe strain, and thereby he will develop humbleness in
him. In addition to this, the get-together of the hearts is im-
portant for attracting the mercy and grace of Almighty
Allah. It was for this reason that offering prayers in congre-
gation was started, and this is why all the pilgrims (in uni-
form appearance) are made to pray to Allah together at the
same time, in the valley of Arafat. This point has been re-
peatedly and specially stressed by Shah Waliullah (Rahma-
tullah alaih) in his book, HujjatuUaahil Baalighah.

All these virtues, as mentioned in many ahaadith,
relate to the group of people who are engaged in zikr. On

Ch. I; Ahaadith on Zikr

the other hand, if somehow one happens to be in a group of
the negligent, and even there he keeps busy with zikr of
Allah, great reward is also promised for him, as stated in
many ahaadith. On such occasions, it is all the more
necessary that one should remain absorbed in remem-
brance of Allah, so that he is immune from the evil effect of
such company.

According to one hadith, a person who remains en-
gaged in zikr, while in the company of the negligent is like
one who remains steadfast in his allotted position in a
jihaad (holy war), while his companions are fleeing for
their lives. In another hadith, he is like one who fights the
infidels single-handed, after his companions have fled
away. He is also likened to a lamp in a dark house or a
beautiful green tree in autumn, when all the trees have
shed their leaves. Almighty Allah will show him before-
hand his abode in the Paradise; all his sins, even if equal to
the number of all men and animals, will be forgiven. All
these rewards are subject to the condition that one remains
engaged in zikr while in the company of the negligent;
otherwise it is forbidden even to join in such meetings.

According to one hadith, one should keep away from
those so-called friendly gatherings where there is nothing
but idle talk and merrymaking. A pious man once took his
negro maid-servant to the bazaar. He left her at a place and
asked her to await for his return there; went about the
market. When he returned, he was upset to find her miss-
ing. He went home, when he found the maid-servant was
already there. She came to him and said. 'O Master! do not
be angry with me in the haste; you left me in the midst of
people who were absolutely negligent in the remembrance
of Allah; I feared lest some calamity should befall them, or
the Earth should devour them, and I too be buried along
with them."

Hadith No. 19

4j > jS-i' Q ^ il jjlj Jtf J\i ili^ %\ ^j lyj ;y} > (^^)
! U44i U3 dJ^\ Uu- ^'l iHj ^\ JUj ^/ii ^\iSj iSjU

Rasulullah (Sallallaho alaihe wasallam) said that
Almighty Allah says, "Do My zikr for some time after

3-^

Virtues of Zikr

Fajr salaat and after Asr salaat, and I will suffice for
you during the intervening periods."

In one hadith it is stated, "Do zikr of Allah, He will
look after your interests."

Note:

We work so hard for this worldly life, though not for
the life Hereafter. We lose nothing if we remember Allah
for a little while after Fajr and after Asr, because so many
virtues have been mentioned for doing zikr at these two
times. When Almighty Allah promises His full help, what
more is needed?

According to one hadith, Rasulullah (Sallallaho alaihe
wasallam) has said, "I prefer sitting with those who remain
busy in remembering Allah after Fajr prayer up to sunrise,
to the noble act of setting four Arab slaves free; and simi-
larly I prefer sitting with the group who remain busy in
zikr -of Allah after Asr salaat up to sunset to setting four
slaves free." According to another hadith, if a person offers
Fajr salaat in congregation and remains engaged in zikr of
Allah until sunrise, and then offers two rakaats of nafl
salaat, his reward will equal to that of a perfect Hajj and
Umrah. Rasulullah (Sallallaho alaihe wasallam) is also
stated to have said, "offering Fajr salaat in congregation,
and then remaining busy in zikr until sunrise, is more pre-
cious to me than this w^orld and all that it contains. Simi-
larly, remaining busy in zikr with a group after Asr till
sunset is preferred by me to this world and everything that
it contains." It is for this reason that the time after Fajr and
Asr prayers is specially reserved for zikr as a matter of rou-
tine by the Sufis. Especially, the time after Fajr prayer is
also reserved for zikr, even by the Fuqahaa i.e. the Muslim
jurists.

It is stated in the book 'Mudawwanah' on the authority
of Imaam Maalik (Rahmatullah alaihj that it is makrooh
(undesirable) to indulge in talking during the time between
Fajr and sunrise. From amongst the Hanafees the author of
Durrul Mukhtaar also regarded it undesirable to indulge in
talking during this time. According to one hadith, if after
Fajr prayer a person continues to sit in the same posture
before talking, recites the following kalimah ten times, ten
virtues will be recorded to his account, ten sins remitted,
his position in Paradise raised by ten degrees, and he will

Ch. I: Ahaadith on Zikr

be protected from the Devil and other undesirables
throughout the day.

Nobody is worthy of worship except Allah; He is one,
and He has no partner. This world and the Hereafter belong
to Him and He is worthy of all praise; life and death are
controlled by Him, and He controls the destiny of every-
thing.

According to another hadith, whosoever, after Fajr and
Asr, recites three times the following prayer:

I seek pardon of Allah, except whom there is nobody >'
worthy of worship and Who is living and eternal; I turn to
Him.

All his sins, even if big like the sea, will be forgiven.

Hadith No. 20

liyL gin ^ ill ^^j li^ J\i '^ ^1 >j 5Ji> ^j JP (T.)

4j ^jj *,A* 0(1 i<!j/ >-tJt ^\ir\ ^ ./ij s^>Jl sj liT cr^ >^^ (^-^r" J^J
^\ir\ j J.j-Jt IJS3 >y^ j-> c/- V^' j (^'>J' ^!j/ -^-V t^ <> '.A Cr-^'^-

^j M ji ;i /l: > OJ }! J>y}:>, !;i Vj JiiL i,_ ^1 ^ j!>ji iiSjy. ./i, >-Jt

Rasulullah (Sallallaho alaihe wasallam) has said, "The
world and all it contents, are accursed (i.e. are devoid
of Allah's mercy), except the folowing three:

(1) zikr of Allah and everything that is near it,

(2) the (Religious) aalim, and,

(3) the student (the seeker of religious knowledge)."
The first may mean either the things near to zikr of

Virtues of Zikr

Allah, in which case all the things that are helpful in doing
zikr, such as eating and drinking in reasonable quantities,
and all other necessities of life, as also all forms of worship
are implied therein; or it may mean the things near to
Allah, in which case it will mean all forms of worship of
Allah, and the zikr would mean special form of zikr. In
both cases, 'ilm is included therein, because in the first
case, it is 'ilm that leads one to zikr, and whereas an ignor-
ant man cannot recognize .Allah and in the second case be-
cause 'ilm (i.e. religious knowledge) is the best form of
worship. In spite of this, the 'aalim and the student have
been specially mentioned separately for emphasis, 'ilm,
indeed, is a great wealth.

According to one hadith, "Learning 'ilm just for the
pleasure of Allah is a proof of the fear of Allah, travelling
in search of it is a worship, memorizing it is like glorifying
Allah, making research in it is like jihaad, reading it is like
charity, and teaching it to one's members of family pro-
motes nearness to Allah. This is because 'ilm enables one
to distinguish between right and wrong; it is the road sign
indicating the way to Paradise; it provides consolation in
wilderness and a companion while travelling, because
reading a book serves this dual purpose. F'urther, it is like a
companion to talk to in solitude, a guide during pain and
pleasure, and a weapon for friends against foes. Because of
this, Almighty Allah raises the position of Ulama, because
they propagate the right, provide a lead for others, so that
with their deeds, and their advice be sought and acted
upon in all matters. The angels love to befriend them, and
rub their wings over them to be blessed or to show love. All
things, whether of land or in sea, including fish in the sea,
beasts of the jungle, animals and even poisonous insects
and reptiles like the snakes, pray for their forgiveness. All
this is because 'ilm is a light for the heart as well as for the
eyes; it urges one to be one of the best personalities of the
ummat, and enables one to attain high position in this life
as also in the Hereafter. Its study is as virtuous as fasting,
and its memorising is like offering Tahajjud prayer. It pro-
motes good relations; and it helps distinguish between
right and wrong; it is a prerequisite for good deeds and
controls them. The blessed are inspired by it and the ac-
cursed are deprived of it."

Though some authorities have questioned the overall
authenticity of this hadith, yet the virtues mentioned

Ch. I: Ahaadith on Zikr

herein are by parts corroborated by many other ahaadith. In
fact, many additional virtues are mentioned in the books of
ahaadith, let alone the foregoing accounting for the specific
mention of the 'aalim' and the student in the fore-men-
tioned hadith.

Hafiz Ibn Qayyim (RahmatuUah alaih), a well-known
muhaddith, has written an authentic book, named 'al-Waa-
bilus Sayyib', on the virtues of zikr. He has stated therein
that the virtues of zikr are more than one hundred and he
has listed seventy nine of these, which are briefly given
below in the same order. Some of these include multiple
benefits, and for this reason their actual number is more
than one hundred;

(1) Zikr keeps away the Satan and weakens his
strength.

(2) It is the cause of Almighty Allah's pleasure.

(3) It relieves the mind of anxieties and worries.

(4) It produces joy and happiness in the heart.

(5) It strengthens the body and the mind.

(6) It brightens the face and the heart.

(7) It attracts one's sustenance.

(8) It invests the zaakirs with awe and sweetness so
that the seeing eye is filled with awe and pleasure
at his sight.

(9) It induces love for Allah, which in fact is the spirit
of Islaam and the pivot of deen, and the source of
success and salvation in the Hereafter. He who
seeks access to the love of Almighty Allah should
do zikr profusely. Just as reading and repetition is
the door of knowledge, so zikr of Allah is the gate-
way to His love.

(10) Zikr involves muraaqabah (deep meditation),
through which one reaches the stage of Ihsaan,
wherein a person worships Almighty Allah as if
he is actually seeing Him. (The attainment of this
stage of Ihsaan is the ultimate objective of the
Sufis).

(11) It helps realization of Allah so that by and by a
stage is reached when he comes to regard

Virtues of Zikr

Almighty Allah as his sole Cherisher, Guardian
and Master, and he turns unto Him, in all afflic-
tions.

(12) It is the key to nearness to Almighty Allah; the
greater the zikr, the greater the nearness to Allah,
and greater the indifference to zikr, the greater the
distance from Him.

(13) It opens the door of Ma'rifat (realization) of Allah.

(14) It makes one realize the greatness and grandeur of
Almighty Allah, and strengthens the conscious-
ness of his omni-presence.

(15) Zikr of Allah causes one's mention in the Court of
Allah, as said in the Holy Book.

Remember me, and I will remember you,
and as stated in a hadith

Whosoever remembers me in his heart, I remember
him in My heart.

It has already been explained under other verses
and ahaadith that, even if there were no other
good points in zikr, except that mentioned above,
this alone would have established its superiority
over others. Nevertheless, there are many more
virtues and benefits of zikr.

(16) It gives life to the heart. Hafiz Ibn Taimiyah (Rah-
matullah alaih) says that zikr is as necessary for
the heart as water for the fish. Imagine the con-
dition of a fish out of water.

(17) It is food for the heart and the soul; depriving
them of zikr is like depriving the body of its food.

(18) It cleanses the heart of its rust. It has been men-
tioned in an earlier hadith; everything rusts
according to its nature; and the heart rusts with
wordly desires and indifference, to purify it zikr is
necessary.

Ch. I: Ahaadith on Zikr

(19) It safeguards against pitfalls and lapses.

(20) The heart of a neglectful person is tormented by a
feeling of remoteness from Allah, and nothing
other than zikr can rid the heart of this feeling.

(21) The words of zikr keep on moving round the Arsh
of Almighty Allah, as stated in a hadith.

(22) If one remembers Allah in happiness. Almighty
Allah remembers him in his afflictions.

(23) It is a means to deliverance from Allah's punish-
ment.

(24) It causes Allah's peace and mercy to descend,
while angels surround the person engaged in zikr.

(25) It saves the tongue from indulging in backbiting,
loose talk, lies and abuses. It is a common experi-
ence that a man whose tongue remains engaged in
zikr does not commit these absurdities. On the
other hand, the tongue that is not used in zikr,
falls an easy prey to all kinds of useless talk.

(26) The gatherings of zikr are gathering of angels, and
gatherings without zikr are gatherings of Satan. A
person is free to have a choice between the two,
and verily man, by instinct, is drawn towards
what is akin to his temperament.

(27) By virtue of zikr, the zaakir is blessed, as also the
person sitting by him. Similarly the indolent
person is accursed for his indolence, as also the
person sitting by him.

(28) Zikr will save one from despair on the Day of
Judgement. This is confirmed by one of the ahaa-
dith which says that the gathering devoid of
Allah's zikr will cause sorrow and losses on that
day.

(29) If zikr is shared by tears and repentance in loneli-
ness the zaakir will be blessed under the shadow
of Allah's throne on the Day of Judgement, when
hearts will jump to lips due to agony of intolerable
heat of that day.

(30) Those who remain busy in zikr are better re-
warded by Allah than those who remain busy in

74 Virtues of Zikr

du'aa and supplication. According to one hadith,
Almighty Allah says that I will give better reward
to one who is abstained by his engagements in zikr
from making du'aa than all those who find time
for making du'aa.

(31) In spite of the fact that zikr is the easiest fonii of
worship (the movement of the tongue being easier
than the movement of any other party of the body),
yet it is the most virtuous form.

(32) Allah's zikr helps the plants of Paradise to grow.

(33) Of all actions the reward and forgiveness promised
for zikr is the highest. According to one hadith if
on any day a person repeats one hundred times
the kalimah:

jjui *^ jr > >j xuii a J ijyb'i iJ ii sLiip.i io^j in ^\ iii H

There is none worthy of worship except Allah, the
One. There is no partner with Him; His is the king-
dom, and for Him is all praise, and He is All-pow-
erful to do everything,

he is rewarded as for freeing ten slaves, and in ad-
dition one hundred virtues are written to his ac-
count and one hundred sins are forgiven. He
remains protected against the devil throughout the
day, and none is considered as having acted better
than him except one who has recited these words
more often than him. Similarly, there are many
other ahaadith proclaming the superiority of zikr
over all other good deeds.

(34) Due to incessant zikr one is able not to forget one's
soul. Forgetting one's soul leads to failure in both
the worlds, because forgetting the remembrance of
Allah leads to neglecting one's soul and all its best
interests. Allah says in His book:

(Xl ji^) Jjl-yi ^ dJbJji 'f^\ -^iJi '^1 ip ^ilST S^p^j

And be not ye as those who forgot Allah and there-
fore He caused them to forget their souls. Such are
the evil-doers.

Thus, when one forgets one's soul he becomes

Ch. I: Ahaadith on Zikr

careless and forgets his real interests which leads
to his ruin just as a garden or field is invariably
ruined when its owner fails to look after it. Protec-
tion against this ruin can only be provided by
keeping one's tongue always busy in zikr, so that
zikr should become as indispensable as water is at
the extreme thirst, or food at the time of hunger, or
the house and clothes for protection against ex-
treme heat and cold. As a matter of fact, one
should be more mindful of zikr than any of these
material necessities, which at the most can result
in physical death, which is a small loss as com-
pared with the spiritual death.

(35) Zikr is the source of one's spiritual elevation
whether done in bed or in the market, whether in
good health or in sickness, or even when one is
making most of the pleasures of life. Nothing but
zikr can take a man to such spiritual heights,
whereby his heart is so illuminated with the light
of zikr that even asleep he is more wakeful than
the neglectful person who is awake all through the
night.

(36) The noor (radiance) of zikr remains with a person
in his life as well as in his grave. It will go in front
of him on the Siraat, in the Hereafter. Almighty
Allah says in the Quran:

Can he who was dead and whom We gave life, and
a light whereby he can walk among men, be like
him who is in utter darkness whence he cannot
emerge.

The one mentioned first is the faithful, who be-
lieves in Allah and shines with the light of His
love, zikr, and cognizance, while the second one is
devoid of all these virtues. In reality this radiance
is a great blessing and leads to perfect success.
That is why Rasulullah (Sallallaho alaihe wasal-
1am) used to beg for it in prolonged prayers, and
prayed for noor for every part of his body. As men-
tioned in many ahaadith Rasulullah (Sallallaho

Virtues of Zikr

Ch. 1: Ahaadith on Zikr

alaihe wasallam) prayed that Almighty Allah may
bless his flesh, bones, muscles, hair, skin, eyes and
ears with noor, and that he may be surrounded
with noor on all sides; he even prayed that he may
be blessed with noor from top to bottom, and that
his whole person may be made into noor. One's
deeds will shine according to the noor in oneself,
so much so that the good deeds of some people
(while going upto heaven) will shine like the sun.
Similar noor will be found tn their faces on the
Day of judgement.

(37) Zikr is the basic principle of Tasawwuf (Sufism)
and is invoked in all the schools of Sufism. A
person who gets conversant with zikr enters the
gateway to Almighty Allah, and one who enters
this gateway is sure to reach Almighty Allah, from
Whom he will get whatever he wants, for Allah's
treasures are unlimited.

(38) There is not a corner in the heart of a man, which
can not be filled but with zikr. When zikr controls
the heart, not only does it fill up this corner, but
also does it lead the zaakir to contentment which
wealth would fail to produce and to respect among
people, which the family or party would fail to
bring about, and to such control over people as a
sovereign would never dream of. On the other
hand, the indolent comes to disgrace, in spite of
all his wealth and riches, party, strength and
powers.

(39) Zikr transform dispersion into concentration, and
concentration into dispersion; and remoteness into
nearness and nearness into remoteness. This
means that one is relieved of one's troubles, wor-
ries and fears, and is blessed with peace of mind.
His mistakes and sins are forgiven, and the devils
who are after him are dispersed away. It makes
him to remember that the Hereafter is not far
away, and the worldly life has little attraction for
him.

(40) Zikr does not allow one's heart to suffer from for-
getfulness, which leads to ignore one's ultimate in-
terest.

(41) Zikr is just like a tree, the fruit of which is realiza-
tion of Almighty Allah. The more zikr is done, the
stronger shall grow the root of this tree; and
stronger the root of this tree, the more abundant
the fruit it will bear.

(42) Zikr of Almighty Allah promotes nearness to Him
and thereby earns His constant patronage. It is
given in the Quran

No doubt Allah is with those who fear Him.
It is stated in one hadith

I am with my slave who remembers Me. f S

According to another hadith, Allah says, "Those ^
who remember Me are My men, and I do not de-
prive them of My mercy. When they repent, I am
their friend, but when they do not repent. I am
their physician. I put them to worries to condone
their sins." Nearness to Almighty Allah resulting
from zikr has no parallel. No words and no writing
can describe this nearness. Its taste is known only
to those who are blessed with it. (May Almighty
Allah also bless me with the same).

(43) Zikr of Allah is as meritorious as liberating of
slaves, and spending in charity, and jihaad in the
path of Allah.

(Many virtues of this kind have already been de-
scribed and more will further be narrated in this
book).

(44) Zikr is the fundamental form of thanksgiving to
Almighty Allah. One who does not do zikr cannot
thank him. It is stated in hadith that Hadhrat
Moosa (Alayhis salaam) had asked Almighty Allah
"O My Lord! You have done me countless favours,
teach me the manner in which I should thank you
befittingly." Almighty Allah said, "The more zikr
you do, the more thanks you offer." According to
another hadith, Hadhrat Moosa (Alayhis salaam) is
reported to have said, "O, Lord! how can I offer

78 Virtues of Zikr

thanks worthy of Your greatness." Almighty Allah
replied, "Let your tongue always remain engaged
in zikr."

(45) According to Almighty Allah, the best of the pious
people are those who always remain busy in zikr,
because piety leads to paradise, and zikr to the
nearness to Allah-.

(46) There is a sort of hardness in the human heart,
which is not softened by anything except zikr.

(47) In fact, zikr is a remedy for all ills of the heart.

(48) Zikr of Allah is the root of His love, and neglecting
zikr is the root of His enmity.

(49) Nothing is more effective than zikr in attracting
Allah's blessings and in warding off His chastise-
ment.

(50) Almighty Allah grants His grace to those who do
zikr, and the angels pray for them.

(51) One who wants to remain in the gardens of Para-
dise, even in this life, should sit in the gatherings
of zikr, because these are likened to the gardens of
Paradise.

(52) Gatherings of zikr are also the gatherings of angels.

(53) In the presence of the angels. Almighty Allah
praises those who do zikr.

(54) One who Is constant in doing zikr will enter Para-
dise in high spirits.

(55) All good deeds have been ordained because of
zikr..

(56) A good deed becomes superior to others of its kind
because of zikr. Of the fasts, the one with more
zikr is the best; Of the Hajj, one with excessive
zikr is more virtuous. Similar is the case with
other good deeds like jihaad etc;

(57) Zikr is a substitute of nafl salaat and other non-
obligatory devotions. It is related in one hadith
that the poor people once complained to Rasulul-
lah (Sallallaho alaihe wasallam) of the higher
reward available to the rich because of their

Ch. I: Ahaadith on Zikr

wealth. They said, "These rich men offer prayers
and fast, just as we do, but they excel us by per-
forming Umrah and Hajj, and taking part in jihaad
on account of their wealth." Rasulullah {Sallallaho
alaihe wasallam) replied, "Should I tell you some-
thing, so that none except one who practices it can
excel you." He then advised them to recite after
every salaat:

By this Rasulullah (Sallallaho alaihe wasallam)
had indicated the importance of zikr, to be the
substitute for various kinds of worship, like
Umrah, Hajj, jihaad, etc.

(58) Zikr is very helpful to all other forms of worship.
Excessive zikr creates love for various forms of
worship, so that one starts taking delight in their
performance and never feels bored or burdened
while offering them.

(59) Zikr is a solution to all difficulties, and remedy for
all handicaps. It lightens every burden, and re-
lieves every affliction.

(60) Zikr dispels every fear of the heart. It has a special
hand in inducing peace of mind and for relieving
the heart of its fear. To free the heart of its fears
and mind of its perplexity is one of the specific
qualities of zikr. The greater, therefore, the amount
of zikr, the greater freedom from fear.

(61) By zikr one is blessed with divine help that asso-
ciates in all one's doings. That is why some time
man's achievements surpass his powers, and he
attains what was seemingly beyond his reach.
This is perhaps the reason why Rasulullah (Sal-
lallaho alaihe wasallam) advised his daughter
Hadhrat Fatimah, (Radhiyallaho anha) to recite
A luii it JUv^ thirty three times each and jiriii thirty

four times before going to bed at night, when she
approached him for a helper, complaining that she
was over-worked by the labour of grinding wheat
and doing other house-hold jobs. The Prophet

80 Virtues of Zikr

(Sallallaho alaihe wasallam] further said, "The
recitation of these kalimahs is better for you than a
servant."

(62) Those who are working for the life Hereafter are in
a race, wherein the zaakirs shall remain ahead of
all on account of their zikr. On the day of Judge-
ment, says Umar Maula Ghufra (Rahmatuilah
alaih), when people will be rewarded for their
good deeds, many shall repent why they neglected
zikr when it was easiest of all good deeds and the
highest in reward. In a hadith, Rasulullah (Sallal-
laho alaihe wasallam) is quoted to have said, "The
mufarrideen have surpassed all." He was asked,
"Who were the mufarrideen?" The Prophet (Sallal-
laho alaihe wasallam) replied, "Those who toil
hard for zikr because it lightens their burdens."

(63) Those who do zikr are held truthful by Almighty
Allah, and those who are testified as such by
Almighty Allah cannot be raised among the liars
on the Day of Judgement. It is quoted on the auth-
ority of Prophet (Sallallaho alaihe wasallam) that
when a man utters.

jri Alj 4ill "il ill i

Allah proclaims, "My slave has spoken the truth,
and nobody is worthy of worship except I, and I
am the Greatest of all."

(64) Zikr causes houses to be built in Paradise by the
angels. When zikr is stopped, the angels also stop
construction of houses. When asked why a par-
ticular construction was stopped by the angels,
they reply, "The construction had to be stopped
because funds for that were stopped. The fact is
confirmed by a hadith, which says when a man re-
cites r??*" .* ''^^ "^i^ij *' ^^^ seven times, a tower
is raised for him in Paradise.

(65) Zikr provides protection against Hell. If, due to
any misdeed a zaakir deserves Hell, his zikr acts as
a defence between him and the Hell, the more his
zikr, the stronger will be this defence.

(66) The^angels pray for the forgiveness of those who do

Ch. 1: Ahaadith on Zikr

zikr. It is related on the authority of Hadhrat Amr
bin Aas (Radhiyallaho anho) that when a man says
»*i^i*'i>K^ ,j;jii'i 4»j i JUwji the angels pray to
Almighty Allah for his forgiveness.

(67) The mountain or plain on which zikr is recited
feels proud of it. According to a hadith, one moun-
tain asks another if any zaakir heis crossed over it
during the day. If the reply is in the affirmative, it
feels happy.

(68) Zikr guarantees immunity from hypocrisy, for
Almighty Allah has described the hypocrite as
"i^ "ii ivoijfii i They do not remember Allah except
very rarely. It is also related on the authority of
Ka'b Ahbaar (Radhiyallaho anho) that he who
makes frequent zikr of Allah is free from hypoc-
risy.

(69) Compared with other good deeds, zikr carries a
special taste, which is not to be found in any other
action. Even if there were no other virtue to zikr,
this fine taste alone would have been a sufficient
reward to justify it. Maalik bin Deenaar (Rahmatui-
lah alaih) has said that nothing surpasses the taste
of zikr, which is the best and finest.

(70) The faces of those who do zikr remain bright in
this life, and will carry a special radiance in the
Hereafter.

(71) One who is frequently engaged in zikr, whether he
is in or out of his house, whether he is stationary
or travelling, he will find, on the Day of Judge-
ment, a large number of witnesses in his favour.
Almighty Allah has described the Day of Judgment

as >»jt^i iW Jiiii The day when the Earth will tell
all that it knows.

Rasulullah (Sallallaho alaihe wasallam) asked his
companions if they knew what those news would
be. They expressed their ignorance. Then Rasulul-
lah (Sallallaho alaihe wasallam) said, "Whatever
deed is done, good or bad, by any man or woman
on the face of the Earth, the Earth will describe it
all, with date, time and place." Hence, one who
does zikr at many places will find many witnesses
in his favour.

82 Virtues of Zikr

(72) As long as the tongue is busy in zikr, it cannot in-
dulge in lies, backbiting or any other kind of evil
talk. The tongue will engage itself in useless talk if
it is not in zikr, because it, cannot remain quiet. So
is the case with the heart; if it is devoid of love for
Almighty Allah, it will be filled with the love of
worldly things.

(73) The devils are outright enemies of man and always
create trouble for him and keep him surrounded.
The miserable condition of one who remains sur-
rounded by enemies can well be imagined, espec-
ially when the enemies are vindictive and
everyone of them wants to surpass the other in
troubling him. Nothing except zikr can protect
him against these enemies. Many forms of du'aa
are mentioned in the ahaadith, so that, if any of
these is recited by a person, then Satan dare not
come near him. If the same is recited at the time of
going to bed, one remains safe from the Satan
throughout the night. Hafiz Ibn Qayyim (Rahma-
tullah alaih) has also mentioned many such
du'aas.

In addition to these, the author has also mentioned in
detail under six headings the relative merits of zikr as also
some of its virtues, which are specific to zikr alone. Then
he has also given seventy five chapters on special du'aas,
which are suited to specific times and occasions. For the
sake of brevity, these have been excluded from this book.
For those blessed with determination to act, the virtues of
zikr detailed above are more than enough, and for those
who are disinclined to act, thousands of such virtues
would be of little avail.

Whatever good I have done is through the grace of
Almighty Allah; I, therefore, depend on Him and turn
to Him.

CHAPTER II
KALIMAH TAYYIBAH

Kalimah Tayyibah, which is also called Kalimah Tau-
heed (utterance of Unity), has been mentioned in the
Qur'an and the hadith far more frequently than anything
else. Since all the saints and Prophets had been sent speci-
fically with the primary aim of propagating the Unity of
Allah, its excessive mention can well be understood. In the
Holy Qur'an, this kalimah has been referred to by various
names and in different contexts. It has been referred to as
Kalimah Tayyibah (excellent utterance), (^^-'Jj*) (firm state-
ment) <j:>BltiJS') (utterance of piety), (^j^tj oi^i ^lu*) (key of
heaven and earth), etc: as will be found in the Qur'anic
verses given in the following pages. Imaam Ghazaali (Rah-
matullah alaih) has written in his book Ihyaa that it is
(o^jdi Uf) (utterance of Unity) i^"**-^ *^) (utterance of sincer-
ity) (jsjaiiUT) (utterance of piety) (i^iUf) (excellent utter-
ance) (jSyiJj/) (strong rope) (>iJj*i) (call of truth) (W-ij<)
(price of paradise).

As this kalimah has been mentioned in various con-
texts in the Holy Qur'an, this chapter is divided into three
parts. The first part includes those verses wherein the
words of Kalimah Tayyibah do not occur, although it is im-
plied therein. Fach verse is followed by a brief explanation,
as given by the Sahabah and by Rasulullah (Sallallaho
alaihe wasallam) himself.

The second part consists of those verses which contain the
text of Kalimah Tayyibah i.e. ii'iiiii'j in full-, or slightly
modified, such as jiV|*ii,"i. As the words of the kalimah
occur in these verses, their translation has not been consid-
ered necessary. Only the surah and ruku, in which the ayat
occurs, has been indicated. The third part includes the
translation and explanation of those ahaadith that describe
the virtues and importance of this kalimah

(Whatever has been done is merely through Allah's grace).

84 Virtues of Zikr

PARTI

This contains those ayaat in which the words of the
Kalimah Tayyibah do not occur, although it is implied
therein:

sl^u \^\ J0P fj^Lir iS iar -5^ i( ^^ j^ jjpl (^)
ji£;^i ill v^j i^:j iil\i ^ Jr 1^1 j^ , .uui ^ i^>j
j> j^ ci^i^i£^ s^ii- a4^ iiir J^j . ojjs-ii ^ ^Ou

(1) Seest thou not how Allah explains through a parable.
Good words are like a good tree that is firmly rooted
and its branches reach the sky. It brings fruit at all
times, under order from its Lord. So Allah explains
through parables for men that they may take heed. The
parable of evil words is like an evil tree. It is torn up
by the root from the surface of the Earth. It has no sta-
bility.

Note:

Hadhrat Ibn Abbas (Radhiyallaho anho) has explained
that the words "Kalimah Tayyibah" in this ayat mean the
Kalimah Shahaadat

^1 "il All H h\ J^\

which is like a tree with its roots in the hearts of the faith-
ful and its branches spread out up to Heaven, by means
of which the deeds of the faithful climb up to Heaven; and
Si^j-as" (ugly utterance) is the utterance of Shirk, which
prevents any good deed from being accepted. In another
hadith, it is stated by Ibn Abbas (Radhiyallaho anho) that
"bearing of fruit all the time" means that almighty Allah be
remembered day and night.

It was narrated by Hadhrat Qataadah (RahmatuUah
alaih) that somebody had said to Rasulullah (Sallallaho
alaihe wasallam), "The rich are able to earn great rewards
(by virtue of spending their wealth in charity)". Rasulullah

Ch. II: Ayaat Implying KaJimah Tayyibah

(Sallallaho alaihe wasallam) replied, "Tell me if anybody
can reach the sky by piling up his goods one over the other.
I tell you of something, which has its roots in the Earth and
its branches spread out into the Heaven. It is recitation of
the kalimah

^ JLUJij in h\^ jiri %\j h rli ill "^

ten times each after every salaat.

(2) Whosoever desires glory and power (should know) that
glory and all powers belong to Allah; Unto Him good
words ascend and He exalts all righteous deeds.

According to the majority of commentators, the Kali-
mah Tayyibah in this ayat means (ii'i'i.iii'J), but some are of
the opinion that it implies the kalimah of tasbeeh, as will
be described in part II.

(3) The word of thy Lord finds its fulfilment in truth and
in justice.

According to Hadhrat Anas (Radhiyallaho anho), Rasu-
lullah (Sallallaho alaihe wasallam) had said that the kali-
mah of the Lord means the kalimah An'iiii'i. But many
commentators are of the opinion that it means the Holy
Qur'an.

(i^ ^1^1) iiziiu ill j*i;j jt ;^m m

(4) Allah will confirm those who believe in words that
stand firm, in this world and in the Hereafter, and
Allah sends wrong doers astray. Allah does what He
wills.

Hadhrat Baraa (Radhiyallaho anho) stated that Rasulul-
lah (Sallallaho alaihe wasallam) had said, "At the time of
interrogation in tht^ grave, a Muslim bears witness to

a •'S

86 Virtues of Zikr

M jpj lUi ^t "il ill "J

and this is meant by the words (firm statement) in this ayat.
Hadhrat Aa'ishah (Radhiyallaho anha) also corroborated
that it refers to the interrogation in the grave. Hadhrat Ibn
Abbas (Radhiyallaho anho) said, "When a Muslim is about
to die, the angels come to him, greet him, and convey the
glad tidings of paradise; after his death, they accompany
him and join his funeral prayer; and after he is buried, they
make him sit up when, in the grave, questioning starts. He
replies

ill Jpj iJLU^ li\ S^ij ii\ *i\ ill "i ii j^\

'I bear witness that there is nobody worthy of worship
except Allah, and I bear witness that Muhammad is the
messenger of Allah.'

This is what is implied in this ayat."

Hadhrat Abu Qataadah. (Radhiyallaho anho) also said
that c^^iJ^) (firm statement) refers to the Kalimah

Tayyibah in this life, and the interrogation in the grave
after death. Hadhrat Taa'oos (Rahmatullah alaih) also gave
the same interpretation.

J> "i[ ji/^^ Tui uj *aju< > uj All ^, ^\:j\ J\ <k ^ur

(5) Unto Him is the real prayer. Those unto whom they
pray besides Allah responds to them not at ail. They
are like those who stretch forth their hands for water to
reach their mouths but it reaches them not. The prayer
of disbelievers goes astray.

Note: According to Hadhrat Ali (Radhiyallaho anho) as
well as Ibn Abbas (Radhiyallaho anho) and many others,
the words J*-' »>** (propagation of truth) means this kalimah.

ill 1/1 JJ^ i\ ^.j \^. H\y^ i^iT J\ IjiUJ ols^'l ji(\? ji (1)

\y^ \j^ ji* in oji 'j,^ quji lii* uj«; i^-ij i^ *, »3^"^j

Ch. II: Ayaat Implying Kalimah Tayyibah

(6) Say: O. people of scriptures! Come to an agreement be-
tween us and you; that we shall worship none but
Allah and that we shall ascribe no partner unto Him.
and none of us shall take others for Lords beside Allah.
And if you turn away, bear witness that we (at least)
are Muslims.

Note: This sacred ayat is self-explanatory, in that the word
kalimah in this ayat implies tauheed and the Kalimah
Tayyibah. The sarne view-point has been categorically con-
firmed by Hadhrat Abu Aaliyah and Hadhrat Mujahid
(Rahmatullah alaihima).

/uii ^ j^i^j Jj>in< ojjiij ^ou su/i ^ :;^ ^ (V)

^>srij'jjl.]Ji '^, ^ i> 5\a' ^\^\ jii jii jJj Ai^, 0>i3 ^

(7) You are the best of people, evolved for mankind, en-
joining what is right, forbidding what is wrong, and be-
lieving in Allah. If only the people of scriptures had
faith, it were best for them; among them are some who
have faith; most of them are transgressors.

Note: Hadhrat Ibn Abbas (Radhiyallaho anho) has stated
Jt)^\> oj>^tt (i.e. vou enjoin the good) means that you enjoin
the people to believe in ii 4 yi"? and obey Almighty Allah;
and that this kalimah is by far the best and foremost of all
the good things.

ouiji ^ii v^ui-iji k ' j^' ^ ^'yj j^^' J> 8^' (»»'j (^)

(8) Establish regular prayer at the two ends of the day and
at the approaches of the night. Lo! good deeds annul ill
deeds. This is a reminder for the mindful.

The explanation of this sacred ayat is lo be found in
many ahaadith according to which RasuluUah (Sallallaho
alaihe wasallam) while refering to this ayat had said that
good deeds wipe out the sins from one's account. Hadhrat
Abu Zar (Radhivallaho anho) says that he had once re-
quested Rasulullah (Sallallaho alaihe wasallam) to give
him some advice and Rasulullah (Sallallaho alaihe wasal-

Virtues of Zikr

Ch. II: Ayaat Implying Kalimah Tayyihah

lam) replied, "Hold Almighty Allah in constant fear. If per-
chance you commit any sin. hasten at once to do some vir-
tuous deed so that the sin is atoned, and it is written off."
Then Abu Zar (Radhiyallaho anho) continues to say that he
asked Rasulullah (Sallallaho alaihe wasallam) if this kali-
mah iiiN*i;iiN was also counted amongst the virtues.
At this, Rasulullah (Sallallaho alaihe wasallam) gave the
reply that this kalimah is the highest of all virtues. It is
likewise quoted from Hadhrat Anas (Radhiyallaho anho)
that Rasulullah (Sallallaho alaihe wasallam) had said
"Whosover, any time during the day or night, recites the
kalimah jii'Vi;^!"!/ , his sins are washed off his ac-
count."

(9) (a) Lo! Allah enjoineth justice and kindness and

giving to kinsfolk. He forbids shameful deeds, in-
justice and rebellion. He instructs you in order
that you take heed.

There are different versfons regarding the interpreta-
tion of the word JJ* (justice). In one version. Hadh-
rat Abdullah bin Abbas (Radhiyallaho anho) says that JS^
(justice) means to believe that nobody is worthy of worship
except Allah, while jL_ii (goodness) means to do
one's obligations to Allah.

^'U*l ^ ^, c \S:,X^ Vji Ijljlj M ijsll \p ^'ill Ij^it (>.)

(10) O, you who believe! Fear Allah and say words straight
to the point, that He may make your conduct sound
and forgive your sins. Whosoever obeys Allah and His
Prophet (Sallallaho alaihe wasallam), he has attained
the highest achievement.

Hadhrat Abdullah bin Abbas and Hadhrat Ikramah
(Radhiyallaho anhuma) are both said to have been qf the
view that the meaning of Cl>l_ \ j ij j (and speak words
straight to the right) is to recite the jii'VUi'V kalimah.
According to one hadith, three things constitute the best of

all actions. The first is to do zikr of Allah under all circum-
stances, in happiness and in grief, in poverty and in afflu-
ence; the second is to conduct oneself with impartiality
even when one's own interests are involved; and the third
is to help one's brother with money.

^(ii ■;J\ dliijl i^\ iiyf^ Jjiil Oji*^ jjil . iU >i (»)

(11) Give good tidings to my servants, who hear advice and
follow the best thereof. Such are those whom Allah
guideth, and such are men of understanding.

Hadhrat Ibn Umar (Radhiyallaho anho) said that Hadh-
rat Sa'eed bin Zaid, Hadhrat Abu Zar Ghifaari and Hadhrat
Salmaan Faarsi (Radhiyallaho anho), all the three, used to

recite the kalimah ii "ii yi'f even before they em-

braced Islaam, and by the words J^aJi ^_ii (the best ut-
terance) what is exactly meant in this 'sacred ayat is this
kalimah. Hadhrat Zaid bin Aslam (Radhiyallaho anho) had
also said that this ayat relates to three persons who used to
recite the kalimah ^i-^'iyiv even in their days of ig-
norance, and they were Hadhrat Zaid bin Amr bin Nufail,
Hadhrat Abu Zar Ghifaari and Hadhrat Salmaan Faarsi
(Radhiyallaho anhum).

(12) He who brings the true thing and He who confirms it;
such are the dutiful. They shall have all they wish
from their Lord's bounty. Such is the reward of those
who do good.

The persons who brought the message from Almighty
Allah are the Prophets (Alaihimus salaatu was salaam) and
the people who brought a message from Rasulullah (Sallal-
laho alaihe wasallam) are the Ulama (May Allah accept
their efforts). Hadhrat Ibn Abbas (Radhiyallaho anho) is
stated to have said that "the true thing" means the kali-
mah iiNiy;"? . According to some commentators, the

Virtues of Zikr

Ch. II: Ayaat Implying Kalimah Tayyihah

words J-^-^'i^ i-^ o-JJ' (one who brought the true message
frorri Allah) refers to Rasulullah (Sallallaho alaihe wasal-
1am) and the words *. ja_^ (those who confirmed it)
refer to the believers.

gill i;^'( ^i ^jjji jAj c jji^js ^ J\ ii^'i, i3>:ij ijjjA.ij

(13) In the case of those who say, "Our Lord is Allah", and
afterwards are steadfast, the angels descend upon them
saying, "Fear not, nor grieve but hear good tidings of
the Paradise which you were promised. We are your
protecting friends in the life of the world and in the
Hereafter. There you will have all that your souls
desire, and then you will have what you pray for. A
gift of welcome from the forgiving the Merciful."

Hadhrat Ibn Abbas (Radhiyallaho anho) said that the
words (ijJuil-ip) (then remained steadfast) means that they
remained steadfast in their belief in the kalimah (ii^'i iii"j)
Hadhrat Ibrahim and Hadhrat Mujahid (Rahmatullah alai-
hima) both supported the interpretation "they stuck to the
kalimah (ii "ji «ii"J) upto their death, and never indulged in
Shirk of any kind"

(Y^

r-)

(14) Who is better in speech than one who calls (men) to
Allah and doeth righteous deeds and says, "I am
among those who bow in Islaam (the Muslims)."

Hadhrat Hasan (Radhiyallaho anho) said that the
words (J"' ^r^i) (invited towards Allah) refers to the call-
ing of (it'll iiiV) by the muazzin. Aasim bin Hubairah
(Rahmatullah alaih) advised, "After finishing azaan, one
should recite

^*' J* ^''i j?^' ^'j ^' *i[ *^^y

Nobody is worthy of worship except Allah; Allah is the
greatest and I am from among the Muslims.

(15) Is the reward of goodness ought save goodness? Which
is it, of the favours of your Lord, that ye deny?

Hadhrat Ibn Abbas (Radhiyallaho anho) narrated that
Rasulullah (Sallallaho alaihe wasallam) had said, "The
meaning of this ayat is that Allah says, 'Can there be any
other reward than Paradise in the Hereafter for one whom I
blessed in his worldly life with the recitation of kalimah

(ii-ijiarj)." Hadhrat Ikramah and Hadhrat Hasan (Ra-
dhiyallaho anhuma) have also said that the reward of

(ii "ji iii*?) cannot be anything but Paradise.

(16) Then Allah sent down His tranquility upon His Mes-
senger and upon the believers and imposed upon them
the word of self restraint, for they were entitled to it
and worthy of it.

(ijUiUf) (utterance of piety) in this hadith means kalimah
Tayyibah as explained in many narra^tions. Hadhrat Abu
Hurairah and Hadhrat Salama (Radhiyallaho anhuma)
quoted Rasulullah (Sallallaho alaihe wasallam) as having

said that it means (Ai'i'.^il'J) . The same view was expressed
by Hadhrat Ubayy bin Kab, Hadhrat Ali, Hadhrat Umar,
Hadhrat Ibn Abbas. Hadhrat Ibn Umar, and many other
Sahabas, (Radhiyallaho anhum). Ataa Khurasani (Rahma-
tullahi alaihi) was of the view that it meant the whole Kali-
mah Tayyibah i.e. ii jpj li«i^ * "«' iil"? while Hadhrat Ali
(Radhiyallaho anho) had said that it meant jyi ii it 'ji iii-i
Tirmizi is stated to have quoted on the authority of Baraa
(Radhivallaho anho) that this implied: ii^idti .

(17) Those who purify themselves will prosper.

Hadhrat Jaabir (Radhiyallaho anho) has quoted Rasulul-
lah (Sallallaho alaihe wasallam) to have said that ^?

Virtues of Zikr

Ch. II: Ayaat Implying Kalimah Tayyibah

(purified) means he declared his fedth in«hi JpjJU^Ai'iiAii'iand
gave up idol-worship. According to Hadhrat Ucramah (Ra-
dhiyallaho anho) ^jJ means he proclaimed a\ 'i\ iii"? and
this also was the viewpoint held by Ibn Abbas (Radhiyallaho
anho)

(^^ - JJ) s;4i i^^ ' J^H ^-^J ' >J J»^' Ji ^^ 0^)

(18) As for him who giveth and is dutiful (towards Allah)
and believeth in goodness. Surely we will ease his way
unto the state of ease.

(uCr-9») (state of ease) means Paradise, because it is
Paradise where all kinds of comforts and facilities will be
available. Its further elaboration is that Allah will so grace
a man as to make good deeds easy for him, which will ex-
pedite his entry to Paradise. Many commentators are of the
view that the above-mentioned ayat was revealed in favour
of Hadhrat Abu Bakr (Radhiyallaho anho).

According to Hadhrat Ibn Abbas (Radhiyallaho anho)
the word (»r-^') (good thing) mentioned in this ayat means
the kalimah (*' "!?! -U'"?) . Hadhrat Abu Abdur Rahmaan Salmi
(Radhiyallaho anho) alsp shares this view. Hadhrat
Imaam-e-A'zam (Rahmatullah alaih) quoting on the auth-
ority of Abu Zubair and Hadhrat Jaabir (Radhiyallaho
anhuma) says that Rasulullah (Sallallaho alaihe wasallam)
explained that (J:JJ\JJL>) means 'testified ii'^iiJi'J ', while
JljS\j. oJs" means 'refuted'.

(19) He who does a good deed shall have ten times as much
to his credit. He who does an evil deed will be
awarded according to his evil. No wrong shall be done
to them.

It is related when this ayat V— **^H*^>^ descended,
someone asked Rasulullah (Sallallaho alaihe wasallam) if
the reciting of (i' 'i\ ^^% was also counted among their vir-
tuous deeds. The Prophet (Sallallaho alaihe wasallam) re-
plied that it is the best of all virtues. Hadhrat Abdullah bin
Abbaas and Hadhrat Abdullah bin Mas'ood (Radhiyallaho
anhum) take c*'-*) (virtue) to mean (iW'iii'J) . Hadhrat Abu
Hurairah (Radhiyallaho anho) also holds exactly the same
view. Similar meanings were also narrated by Hadhrat Abu

Zar Ghifaari (Radhiyallaho anho) on the authority of Rasu-
lullah (Sallallaho alaihe wasallam) who held that (ii-iiiii'i)
was the best amongst all virtuous deeds.

According to Hadhrat Abu Hurairah (Radhiyallaho
anho), one good deed is counted ten times over as a general
principle but, for the muhaajirs, compensation for one good
deed is raised to seven hundred times.

(20) The revelation of this Book is from Allah, exalted in
power, full of knowledge, who forgives sin and accepts
repentance, strict in punishment, and hath a long
reach. There is no god save He; to Him is the final goal. *«

Note:

In an explanation of this ayat, Hadhrat Abdullah bin
Umar (Radhiyallaho anho) states that Almighty Allah is the
forgiver of sins, for one who says (ii'ii*i\"i) and acceptor of
towbah for one who recites (ii -ji iii-i) , and is the dispenser

of severe punishrnent for one who does not proclaimed' Vi-iiiV).
The words (iiv'iiii'i) refute the Quraish, who did not be-
lieve in the Unity of Allah; ('J^s4Vi) implies that one who
says (ii'JiAii'i) will return to Allah for entry into Paradise,
while one who refutes (ii-^i ^\% will return to Him for entry
into Hell.

(21) He who rejects false deities and believeth in Allah ha.s
grasped the firm hand-hold, which will never break.

Note:

Hadhrat Ibn Abbaas (Radhiyallaho anho) says that
"grasping the firm handhold (jijjjiij^) " means pro-
claiming (ii "ill ;ii"j) . The same interpretation is also related
from Sufyaan (Rahmatullah alaih).

4> a
IS
5;

94
CONCLUSION:

Virtues of Zikr

PART 2

This chapter includes such ayaat as contains the Kali-
mah Tayyibah in full or in part, or else its equivalent in dif-
ferent words but having the same meaning. The Kalimah
Tayyibah (ii'iiiJi'J) means that nobody is worthy of wor-
ship except Allah. The words (»j;i«iij^U) and ji'liiii'i and

(ii*fii?ri) also carry the same meaning. Similarly (ift ift i;rt) (We

do not worship anybody other than Allah) and (Ir'j *•', j» *iil)
(He is the only one worthy of worship) also mean the same
thing. There are other similar ayaat, which imply the same
meaning as of Kalimah Tayyibah. The surah and ruku in
which each such ayat occurs has been indicated below. In
fact, the whole of the Holy Qur'an is an explanation of the
Kalimah Tayyibah, because the basic objective of the Holy
Qur'an and of the deen of Islam is towheed. It is to propa-
gate towheed that the messengers of Allah were sent to
people at different times. Towheed is the common objec-
tive of all 'the revealed religions, and for this reason the
subject of towheed has all along been dealt with under dif-
ferent headings to establish its truth. The same towheed is
therefore the object of Kalimah Tayyibah.

^^ - >;..) ^jjt ■;j^*j\ > ^\ m . juij i\ ^ij 0)

1. Your Allah is one Allah. There is no god save Him;
Most Beneficent, The Merciful. (Baqarah- 163)

(ti^ - i» fj^'t >it > ill m 2ii (T)

2. There is no god but He-The Living, The Eternal.

(Baqarah-255)

(\^ - 01^ JT) fjfill ^'( ji ^\ m 2l( (T)

3. There is no god but He-The Living, The Eternal.

(AaliImraan-2)

• • ' .' *<- » •

» ! T .^ *

^ - o\^ jT) ^1 jlj»j a^tj > *i\ ill •? -ai At i^i (t)

96 Ch. II: Ayaat mentioning Kalimah Tayyabah

4. Allah Himself is witness, there is no god but He. The
angels and the men of learning too are witness.

(AaliImraan-18)

5. There is no god but He-The Exalted in Power, The
Wise. {AaliImraan-18)

• .. • .f -r » A. » !

(Tj. - 01^ jT) '^\ Jl^l i^J its i>»j . iiS Vl Vl ir* ^3 ("V)

6. There is no god save Allah, and Allah is Exalted in
Power, The Wise. {AaliImraan-62)

(v^^ - 01^ jT) %\ ^\ Xii ^s ^'j u^fjip lar 'j\ ijjuf (V)

7. Come to an agreement between us and you, that we
shall worship none but Allah. (Aali Imraan-64)

(\ > J. - .LJ) U;sil p)i l^\ '^^iiUi4 ' > *i» *ilV Ai (A)

8. Allah! There is no god but He; of surety, He will gather
you together on the Day of Judgment . (Nisaa - 8 7]

(> .^ - ^'U) JU-lj Z\ *i\ *JI j<i Uj (5)

9. There is no god save One Allah. (Maa'idah-76)

10. Say: In truth He is the One Allah. (An'aam-18)

1 1 . Which god other than Allah could restore them to you

(An'aam-46)

Ch. II: Ayaat mentioning Kalimah layyohoh 97

12. That is Allah, your Lord. There is no god save Him.

(An'aam-102)

r^ - ^u;() ■;^^\ ^ >/ij . > -511 m (>r)

13. There is no god save Allah, and turn away from those
who join gods with Allah. (An'aam- 106)

n^ - ^>i) I4J1 ^1 ^1 >» Jtt (U)

14. He said: Shall I seek for you a god other than Allah.

(A'raaf-140)

15. There is no god save He (Allah). It is he that gives both
life and death. (A'raaf-185)

fN
^

(

't - ^y) i* '^\ ^^l*^ ' '"^'J ^1 '3^ "i^l ^J>J *^j (^"^

)

16. They were commanded to worship but One Allah.
There is no god save He, Allah. (Taubah- 3 1 )

• •

.,;. t , ,> , >

i > _ >v

on ^ - ,y) ^1 ^>Ji 4^3 >j CJS-JJ ^ . > 'Jfl iJl-il A« ^ (W)

17. Allah is sufficient for me. There is no god save He
(Allah). In Him I have put my trust. He is the Lord of
the Tremendous Throne.

(Taubah- 129)

18. This is Allah your Lord. Him, therefore, you should
worship. (Yunus-3)

(t^ - ^^.) i}i;pa ^'j jn ^ii (>^)

19. Such is Allah, your real Sustainer.

{Yunus-32)

98 Virtues of Zikr

20. He said, there is no god except Him (Allah), in Whom
the Children of Israel believe, and I am of those who
submit unto Him. (Yunus-90)

21. I worship not what you worship other than Allah.

(Yunus-104)

ct - ^>') i* "^'l *'!'!' ^'J ^' (*^ J/ '^*' 'J^»» (tt)

22. Know you that this revelation is sent down in the
knowledge of Allah, and there is no god save Him
(Allah). (Hood- 14)

(T^-,y)i^\ VMjiJ^jV Ji (Tf)

23. That ye serve none but Allah.

(Hood-26)

24, 25, 26) He sard: "O my people, worship Allah; you
have no other god but Him.

{Hood-50-61-84)

s '• ■ • A

{»L - wi->) ji^iii ir'jJ' *»« f' > ojl>' vurjii (tV)

27. Are many lords differing among themselves better or
the One Allah, the Irresistible? (Yusuf-39)

28. He has commanded that you worship none but Him.

(Yusuf-40)

Ch. II: Ayaat mentioning Kalimah Tayyabah 99

29. Say, "He is my Lord, there is no god but He (Allah).

(Ra'd-30)

(Y^ - ^\ji\) i^i j ill ji Uji T^iiiJj (y« )

30. And let them know that He (Allah) is only one god.

(Ibrahim- 52)

31. There is no god but I, so do your duty unto Me.

(Nahl-2)

(T^- y.) i^ijiJi ^1 (fT)

32. Your Allah is one Allah. {Nahl-22) ^

33. He is just one Allah. (Nahl-5)

(it - >V ^) >' ^l ^^ tf uMi (^^)

34. And do not set up with Allah any other god.

(Bani Israa-eel-39)

(»L - J^V ^.) ^')}k ^ ^J iii 0\r ji ji (fO)

35. Say if there had been other gods with Him (Allah), as
they say. (Bani Israa-eel-42)

^ - ^) 4\ ijS >, i>iJ jj ^iSij opji 6i ^j 'iJ\i* (^■^)

36. They said: 'Our Lord is the Lord of the Heavens and of
the Earth. Never shall we call upon any god other than
Him (Allah). (Kahf-14)

(T^ - ^) i^i a;> ^ iji^Si uiji ^^i> (fV)

100

Virtues of Zikr

37. There are people who chose other gods beside Him
(Allah). (Kahf-15)

38. The revelation has come to me that your Allah is one
Allah. (Kahf-110)

Ot - f-^) O-^^ (i^jj 'J3 -3" ilj {TS

)

39. Verily, Allah is my Lord and your Lord, so serve Him.

(Maryam-36)

(^J. «J,) ji "^ll ijl^ %\ (£.)

40. Allah! there is no god but He (Allah). (Taha-8)

0^ ^) 'ji:i\i ui H\ ill H Jit ui -Ji (t> )

41 . Verily, I am Allah. There is no god but I. So Serve Me.

(Taha-14)

(

>j. *!,) > •ii m <>ii %\ '^\ uJi (tt

)

42. But the god of you all is the one Allah: There is no god
but He. {Taha-98)

'' *\ # ^ >

43. If there were (in the Heavens and the Earth) other gods
besides Allah, there vi^ould have been disorder in both
ofthem. (Ambiyaa-22)

(T^ .UI) a^J 4iji 'jA Ijijjl ft (ii)

44. Have they taken for worship gods besides Him (Allah).

(Ambiyaa-24)

Ch. IL- Ayaat mentioning Kalimah Tayyabah 101

45 It was revealed by Us (Allah) to him (The Apostle) that
there is no god but I (Allah). (Ambiyaa-25)

(o{. ,ui) Uiji j* 'f^ *^} ^ ft (tA)

46. Or have they gods who can shield them from us?

(Ambiyaa-43)

(oj. .w^ ^>i "i'j b;2» ^ -^ > ojs j. o>i;;^i (tv)

47. Do you worship besides Allah things that can neither | ^
be of any good to you, nor do you harm? | ^

(Ambiyaa-66) -b

oi .ui) dJb'u;:- cJi ill aji V (iA)

48. There is no god save Thou: Glory be to Thee.

(Ambiyaa-87)

(o^ .Wi) J^\'j Z\ ^1 UJl ^1 >JJ UJl (t^)

49 What has come to me by revelation is that your Allah
is one Allah. (Ambiyaa-108)

50. Your Allah is one Allah, submit unto Him. (Haj-34)

51-52. Worship Allah, you have no other god but Him
(Allah). (Mu'minoon-23)

(^1 j>4.) aJI j* i*i JIT Uj (Of)
53. Nor is there any god along with Him. (Mu'minoon-91)

102 Virtues of Zikr

ot ^i^'y) > ^\ *Jl *i J»J' ^^ ^1 Jui (Oi)

54. Therefore Allah, Exalted, the True King! There is no
god save Him (Allah). {Mu'minoon-114)

("It '^^y)

55. If any one invokes any other god besides Allah, he has
no authority therefore. His reckoning is only with his
^ovd. (Mu'minoon-117)

56. Can there be another god besides Allah? (Naml-64)

(Y^ - ^,^) l;^! ^ jj, VI m M jij (OV)

57. And He is Allah. There is no god but He. To Him be
praise. {Qasas-70)

58. Is there other than Allah, who can give you a night?

(Qasas-70)

(^t ^^^) > ^\ ^\ '^ >' ^1 ,-3" ^ i^ ij (05)

59. And call not, besides Allah, on any other god. There is
no god but He. (Qasas-88)

60. And our Allah and YourAllah is One. (Ankaboot-46)

ot>^) '^P'P J^ > Vi ill V (n>)

Ch. II: Ayaat mentioning Kalimah Tayyabah 103

61 There is no god save Allah. How then are you deluded?

(Faatir-3)

01 oTlU) JUtjI '^[ h\ (At)

62. Lo! Thy Lord is surely One. (Saaffaat-4)

0^ oiL) ojj^ A( "^It ii(5 ^' j5 'it \y^ '^\ (^r')

63. For when it was said unto them: "There is no god save
Allah," they were scornful. (Saaffat-35)

64. Maketh he the gods One Allah? (Saad-5) |«

i-t ^) i^' ■^'i''' ^' *!''' ^'' ^ ^J C^*)

65 There is no god save Allah, The One, The Irresistible.

(Saad-65)

66. HeisAllah,TheOne,TheIrresistable. (Zumar-4)

-i J. <;.vi lit';. 'A -i".' \i 't\\

t ^j) > "^l iJ'^ -iJ^' -^ (^o ^' (^> C^V)

67. Such is Allah. Your Lord and Cherisher. His is the
Sovereignty. There is no god save Him. (Zumar- 6)

t.^^^i>j(j\>'aiiir^(AA)

68. There is no god save Him, to Him is the final goal.

(Mu'min-3)

104

Virtues of Zikr

69. There is no god save Allah. How then are you de-
'"<^«d? (Mu'min-62)

(vt j-r) «>il* > "il *il i ^\ > (V. )

70. He is the living (one). There is no god but He. Call
upon Him. (Mu'min-65)

71. It is revealed to me that your god is One Allah.

(Haameem-Sajdah-6)

72. Worship Ye none but Allah. (HaameemSajdah-14)

73. Allah is our Lord and Your Lord. (Shooraa-15)

(^t <^>S) ^j-^. i^} c^'')\ Oji J^ uLi^i (Vt)

74. Did we appoint gods to be worshipped besides the
Beneficient? (Zukhruf-45).

75. The Lord of Heavens and thfe Earth and all between
them.

(Dukhaan-7)

(\^ ju^) c4^j ^' y, VI *ii V (Vn)

76. There is no god but He. It is He who gives life and
gives death. (Dukhaan-8)

(r ^ jiLui) in VI Iji;,^' Vi (VV)

Ch. II: Ayaai mentioning Kalimah Tayyabah 105
n. Worship ye none other than Allah. (Ahqaaf-21)

(Tj- ^) i» i\ m Z\ ^li (VA)

78. Know, therefore, that there is no god but Allah.

(Muhammad- 19)

79. And set not any other god along with Allah.

(Zaariyaat-51)

(\r^ ^) > VI iii V t^iviaii ji (A. )

80 Allah is He besides Whom there is no other god.

(Hashr-22)

(\j^ i>^) ill Oji j» »^ji^ ^J (i^, 'j^>! ^l (^^)

81. We are guiUless of you and all that you worship beside
^llah (Mumtahinah-4)

(T^^u;)> VI iil^'-il(At)

82. Allah! There is no god but He. (Taghaabun-13)

i}t >>•) i* "^' *^' ^ ^/*^'J j^^l 4*3 (Af)

83 He is the Lord of the East and the West; there is no god
but He (Allah). (Muzzammil-9)

(jjX) ^\\^ JJJ^l* ^i % JjJuSU JLPI V (Ai)

84. I worship not that which ye worship, nor will you
worship that which I worship. (Kaafiroon-2-3)

(^•>ui) JU-i 'ill > ji (AO)

106

Virtues of Ziki

3g Ch. II; Ahadith on Virtues of Kalimah Tayyabah 107

85. Say: He is Allah, The One and Only.

(Ikhlaas)

The above are the eighty five verses, in which text of
Kalimah Tayyibah or its equivalent in meaning has oc-
curred. There are still many more verses, which equally
convey the same sense and meaning of the Kalimah as I
have stated in the beginning of this section. Tauheed is the
fundamental basis of Deen, and therefore the more ac-
quainted a man is with the requirements of Tauheed, the
more steadfast he shall be in Deen. Tauheed in the Holy
Qur'an has been described from various viewpoints and in
various manners and aspects, so that it may penetrate
through the very depths of the heart; so it firmly settles
there, leaving no room for anything else to enter.

PART 3

Part 3 includes such ahadith which describe the vir-
tues and blessings of reciting Kalimah Tayyibah. In the
foregoing we have seen that there is plurality of ayaat on
this subject, which goes to prove that the number of aha-
dith on this subject must be far more numerous. It is there-
fore difficult to record them all here. Only a few illustrative
examples will be given here.

HadithNol

^1 ,1^, vijjuii j\i J 4^u ^1, tiivdt it\ij: i/-iii j ur A JLUJi »lpiJ> Jjiiij 1 "^

Rasulullah (Sallallaho alaihe wasallam) has said, "of
all the azkaar (plural of zikr) the repetition of (Ai^iJi-i)
is the best, and of all the du'aas (Ik luJi) is the best."

That (A'l'iii'.'i) is the best of all azkaar is quite evident. It
is described as such in many ahadith. In fact when the
whole of Deen depends on this Kalimah Tauheed, there
can hardly be any doubt that it is the highest of all azkaar.
Again (i ■'i*Ji) (Alhamdolillah) has been regarded as the best
du'aa, because praising one who is the most benevolent
person is in fact a form of begging. It is common experience
that by writing a eulogy in praise of a man of wealth or of
authority does not mean anything else than begging his
favours or riches.

Hadhrat Ibn Abbaas (Radhiyallaho anho) says that one
who recites (iXUJi) should follow it by (icjiiicj) because in
the Holy Qur'an the verse

(Ask Allah with sincere devotion)
is followed by jtjii\ vj * iUJi (All praise is for Allah Who is

108

Virtues of Zikr

the Cherisher of all the universe).

Mulla All Qari (Rahmatullah alaih) has stated: "There
is not the slightest doubt that Kalimah Tayyibah is by far
the best and foremost of all azkaar because it is the root and
fundamental basis of the Deen and the whole religion of
Islam .centres round it. It is for this reason that the Sufis
and saints emphasise its importance and prefer it over all
other azkaar and advise their followers to practise it as
much as possible. Also, actual experience has shown that,
the benefits following from Kalimah Tayyibah far out-
number those which result from other forms of zikr.

There is a well-known story of Sayyid Ali bin May-
moon Maghrabi. Once Shaikh Ulwan Hamawi, who himself
was a great scholar. Mufti and teacher of his age, came for
learning zikr. The Sayyid (Rahmatullah alaih) devoted
special attention to him and made him give up all his rou-
tines, such as teaching and writing fatawa, and to take up
zikr all the time. On this, the common people started freely
indulging in fault finding and condemnation. They started
a campaign of criticism that the Shaikh has now been lost
to them and the people were being deprived of his benefits.
A few days later, when the Sayyid (Rahmatullah alaih)
came to know that Shaikh Ulwan was occasionally reciting
the Holy Qur'an, he stopped him from this recitation also.
At this, the people lost all sense and openly accused the
Sayyid, (Rahmatullah alaih), of irreligiousness and perver-
sion. After some time, when the Shaikh observed that the
zikr has had its effect on his heart, the Sayyid (Rahmatul-
lah alaih) allowed him to resume recitation of the Holy
Qur'an. When he opened the Book, every word and aayat
emerged with new meanings and significance he never
thought of before. The Sayyid (Rahmatullah alaih) then
told Shaikh Hamawi that he had not forbidden him from
recitation, but in fact he had desired to develop in him
spiritual awareness, which was a pre-requisite for this reci-
tation of the Qur'an.

As this Holy Kalimah constitutes the fundamental
basis of religion and the root of Imaan (faith), the greater
the devotion to this Kalimah, the more firmly will Imaan be
rooted. Imaan depends on this Kalimah, and the very exist-
ence of this world depends on it. According to a hadith, the
Day of Judgment will not dawn as long as there exists on
Earth a single man reciting the Kalimah * ":<( *i\"S. This is re-
ported in other ahadith also. So long as there lives a single

38 Ch. 11: Ahadith on. Virtues of Kalimah Tayyabah 109

man on Earth who remembers Almighty Allah, Qiyaamat
(Doomsday) will not take place.

Hadith No. 2

^yi j\i ja i*i ^ y« ^^ -^ Ai ^j ijifJwoiv- Jf} ^ (T)
ja s M ji Jtf 9. iJ>i'«j *< iJjs'ii ^ ^ ^'J^. f^' 4*
A< -Jji^ ^ i^i uii Ja Ai ill m ji ju li* jjii iJ^u^ ^ vj^^

^ :i( ^\ Hi Tj 'ilr Ji ^> j;,^ j-j' j cpi o;;ui h\ jj ^}i^. ja

^1 ai o^ c!;- J<>V r^ r^^ ^^ o<!j <J^' 'bu ^' ^\ ^1*^ hi ^'^ ^

j ^l\j fSJ~\j J~U y^\ s-i^ J ^13 oj^ i^' c> '*iby- b^^' J C^'-' ^■^' I _5j

Rasulullah (Sallallaho alaihe wasallam) is reported to
have said: "Once the prophet Moosa (Alayhis salaam)
prayed to Almighty Allah to teach him some forms of
zikrfor his remembrance. He was advised to recite (41 Hi -ut'i).
He submitted: 'O my Lord! this zikr is recited by all

the creation. Again came the reply: "Recite * '<i ai'i ."
He submitted: 'O my Sustainer, I want something
special, exclusively meant for me." Then Almighty
Allah said: 'If the seven heavens and the seven earths
were placed in one pan of the Balance, and the Kali-
mah (4' "ii <il"i) in the other, the latter will outweigh the
former."

It is the usual way of Almighty Allah that what is re-
quired most is provided most. The more pressing the need
for a thing, the more plentiful is the provision for the same.
Looking at the most essential necessities nf life, such as
breathing, water and air, it will be observed that Almighty
Allah has created them in great abundance. It is, however,
Ikhlaas (purity of intention) that determines the value of
things in the eye of Almighty Allah. The greater the Ikhlaas
in an action the greater will be its weight and, likewise,
less the Ikhlaas and devotion, the lesser the weight. For the
attainment of this Ikhlaas, nothing is more effective than
this Kalimah. That is why it is also known as purifier of

110

Virtues of Zikr

hearts c^ijUli iitr) . For its purifying effect, Sufis prescribe zikr
of this Kalimah and advise its recitation as a daily routine,
not only in hundreds but in thousands of times. Mulla AH
Qari (Rahmatullah alaih) writes that a disciple once com-
plained to his Shaikh that, despite doing zikr, his heart re-
mained inattentive. The Shaikh replied: "Go on with your
zikr firmly, and thank Almighty Allah for His Grace that He
enabled a part of your body, i.e. the tongue, to remain busy
in His zikr, and pray to Allah for a devoted heart." A simi-
lar incident is related in Ihyaa-ul Uloom about Abu Usman
Maghribi, who gave the same reply on a similar complaint
made by one of his disciples, and he prescribed the same
cure. As a matter of fact, zikr is the best remedy for indo-
lence of the heart. Almighty Allah says in His Book, "If you
show gratitude to Me, I will grant even more than before."
Likewise the hadith says "zikr of Almighty Allah is a great
blessing; and be thankful to Him in as much as He has en-
abled you to do His zikr."

Hadith No 3

^\3i iii.\ ji ill jpju dii j\i ;^ ii ^j 5j;> ^j ^ (T)

SiL,\ ^j»j\ ^ a^> >, c^'ij UJ dJ^t Jji JU-i d^uJi lii >

Hadhrat Abu Hurairah (Radhiyallaho anho) once en-
quired from Rasulullah (Sallallaho alaihe wasallam) as
to who would be most benefitted by his intercession
on the Day of Resurrection. Rasulullah (Sallallaho
alaihe wasallam) replied, "Knowing your anxiety for
the Um (knowledge) of ahadith, I could expect that
none other than you would have asked this question
earlier." Thereafter the Prophet (Sallallaho alaihe wa-
sallam) told Abu Hurairah (Radhiyallaho anho) that
the most blessed or the most benefitted by my interces-
sion will be the person who proclaims (ii •:Ji iii-j) with
Ikhlaas (sincerity).

The meaning of good fortune here is to get something
good through the Grace of Allah. That the person reciting

Ch. II; Ahadith on Virtues of Kalimah Tayyabah 111

the Kalimah with Ikhlaas vvill be most deserving to be ben-
efitted by the intercession of Rasulullah (Sallallaho alaihe
wasallam), can be interpreted in two ways. Firstly, such a
person could be one who has just embraced Islaam with
sincerity of heart, and has done no other good deed except
the recitation of the Kalimah. Evidently he can be helped
only by virtue of this intercession, because he has no deed
to his credit. In this case, this hadith is corroborated by
other ahadith, in which it is stated that the intercession
will be for those guilty of major sins who shall have been
sent to the Hell because of their sins, but by virtue of their
recitation of the Kalimah Tayyibah they will be released
through the intercession of Rasulullah (Sallallaho alaihe
wasallam). Secondly, the most deserving people to be ben-
efitted will be those who continually recite this Kalimah
with sincerity and they have to their credit other good "S
deeds as well. Being most fortunate means that they will be J ^
benefitted more than by anything else by the intercession t^^
of Rasulullah (Sallallaho alaihe wasallam) in raising their -*■
status in Paradise.

Allama Ainee (Rahmatullah alaih) has stated that Ra-
sulullah (Sallallaho alaihe wasallam), will intercede in six
different ways on the Day of Judgement, Firstly, it will be
for relief from the intolerable distress and supense in the
field of judgement, where all the people will be afflicted in
various ways and will even prefer to be sent to Hell so that
their present worries may come to an end. They will go to
all the high-ranking Prophets, one by one, and beg them to
intercede before Almighty Allah, but none of them will
dare to do so. At last, Rasulullah (Sallallaho alaihe wasal-
lam) will intercede, and this intercession will be in favour
of all the people, including Jinn and mankind, believers
and non-believers, all of whom will be benefitted by it, as
explained in detail in the ahadith describing the Resurrec-
tion. Secondly, Rasulullah (Sallallaho alaihe wasallam)
will intercede for mitigation of punishment to some non-
believers, as mentioned in the hadith about Abu Talib.
Thirdly, his intercession will be for the release from Hell of
some of the Believers who have been thrown in there.
Fourthly, it will be for the pardon from Hell of some Be-
lievers, who on account of their misdeed have deserved to
be condemned to it. Fifthly, it will be in favour of some Be-
lievers for their admittance into Paradise, without requiring
them to render account of their deeds. Sixthly, it will be for
raising the status of the Believers in general.

112

Virtues of 2 ikr
HadithMo4

%\ *ii m j»i j^ ^ Ai jji-j j\i j» ;2^ it ^j ^ji c>J -fi'j > (t)

Hadhrat Zaid bin Arqam (Radhiyailaho anho) narrates
that Rasuiullah (Sallailaho alaihe wasaliam) had said
that one who recites (2ki "ii ijfi) with Ikhlaas will enter
Paradise. Somebody asked what was the sign of Ikh-
laas. He explained that it prevents one from indulging
in the forbidden things.

It is apparent that one who abstains from the forbidden
things and professes faith in A "ifi JiV , will directly be ad-
mitted into the Paradise. But if one has indulged in some
forbidden things and has been sent to Hell, feven then
through the blessing of this Kalimah he will, certainly
someday, after undergoing punishment for his misdeeds,
be transferred to Paradise. But if his misdeeds have led him
to stray out of the fold of Islaam and Imaan, he will
remain condemned in the Hell for ever.

Faqih' Abul Laith of Samarkand has written in his
book Tanbeeh-ul-Ghaafileen, "It is imperative for every-
body to hymn (ii iJi iii"}) often, and also pray to Almighty
Allah for steadfastness in Imaan, and abstain from sins; be-
cause there are many people whose sinful deeds destroy
their Imaan and they die as non-believers. There can be no
tragedy greater than that a man should be listed as a
Muslim throughout his life, but on the Day of Resurrection
his name should appear in the list of non-believers. This is
indeed the greatest misfortune. One does not feel sorry for
a person who has throughout worshipped in a church or a
temple and in the Hereafter is listed among the non-believ-
ers, but it is a matter of great grief that he who had re-
mained in the musjid should be counted as one of the non-
believers. This happens, as a result of excessive sinning
and secret indulgence in forbidden things. For instance, a
person gets unlawful possession of something knowingly,
but he consoles his conscience that he will restore it some
day to its real owner, or will get it condoned by him, but he
happens to die before he is able to do anything of the sort.
There are some who divorce their wives, but even then,

Ch. II: Ahadith on Virtues of Kah'mah Tayyabah 113

knowingly, they continue to cohabit with them, till death
overtakes them. In such cases, one does not get a chance of
doing Taubah (repentance) and consequently is completely
deprived of his Imaan. May Almighty Allah save us from
this!

In the books of Hadith, the story of a young man who
was unable to recite the Kalimah, when his end was near,
is related. It was brought to the notice of Rasuiullah (Sallai-
laho alaihe wasaliam), who went to the young man and
asked him what was the matter with him. He replied that
he felt as if his mind was locked. On enquiry, it transpired
that his mother was angry with him because of his mis-
behaviour. She was called by Rasuiullah (Sallailaho alaihe
wasaliam) and when she came, he said to her: "If some-
body kindles a big fire and wants to throw your son into it,
will you recommend mercy for him?" "I will certainly do
so", she replied. "If it is so, then forgive his sin", said Ra-
suiullah (Sallailaho alaihe wasaliam). At this she pardoned
her son, and thereafter when the young man was asked to
recite the Kalimah he readily did so. Rasuiullah (Sallailaho
alaihe wasaliam) thanked Almighty Allah that, through his
effort, the man was saved from the fire of Hell. There are
hundreds of cases, like the one mentioned above, where
the evil effect of the sins in which we get involved results
in our worldly as well as spiritual loss.

The worthy author of Ihya-ul-Uloom has related that
once Rasuiullah (Sallailaho alaihe wasaliam) delivered a
sermon, in which he said: "One who recites (it "i'l 4Ji"i) , in
the manner that he does not mix it up, 'he becomes entitled
to Paradise." Hadhrat Ali (Radhiyailaho anho) asked for the
clarification of the meaning of mixing it up. Rasuiullah
(Sallailaho alaihe wasaliam) said: "It is to love the worldly
life and hanker after it. There are many who talk like the
Prophets, but act like the arrogant people and tyrants. If
one recites this Kalimah while not indulging in anything of
this sort, he becomes entitled to Paradise."

Hadith No. 5

H\ m Xp j\iu ^ Ai jpj jtt Jtf i^ ii ^j 5j;> j^> > (0)

114

Virtues of Zikr

Ill yiv jji o)llJi £4.3 £d: J Ji Jsi, jL^ ^ ji*. ^ ji>ii ;;<!j^ jywJi ^y-i

RasuIuUah (Sallallaho alaihe wasallam) said, "There is
nobody who may recite (Ai'ifia'J) and the doors of the
Heavens do not get opened to allow this Kalimah to
reach the Arshi Ilaahi (Allah's throne), provided he
abstains from the major sins."

The extreme excellence and acceptability of this Kali-
mah is proved by its going straight to the Arshi Ilaahi
(throne of Allah). It has already been stated that its recita-
tion, even with major sins, is not without benefit. Mulla Ali
Qari (Rahmatullah alaih) says that the condition of being
free from major sins is the key to quick acceptance and for
the opening of all the doors of Heaven; otherwise the reci-
tation of Kalimah is not without reward and acceptance, in
spite of majior sins. Some scholars have explained this
hadith to mean that, after the death of such a person, all the
doors of the Heavens are opened to welcome his soul.
According to another hadith, two Kalimahs are such that
one does not stop before reaching the Throne of Allah, and
the other fills the Heaven and Earth with its light or
reward: one is (^1 vi m) and the other is(ii ^1 a\%.

Hadith No. 6

^ dL'i '^\ -i JLuii jii ;» a^u- ^4 \jij ^i ^\ m 9'jij
ij><« Jtf 'fi '^\i^\ JaAh iJij iiyi 14;^ ^j*jj ui^'i ^

Ch. U: Ahudith on Virtues of Kalimah Tayyabah 115

Hadhrat Shaddaad (Radhiyallaho anho) relates, while
Hadhrat Ubaadah (Radhiyallaho anho) confirms, that
once we were sitting with Rasulullah (Sallallaho alaihe
wasallam) and he asked if there was any stranger (non-
Muslim) in the gathering. We submitted that there was
none. He then had the door closed and asked us to
raise our hands and recite (ii*aiA!!"i) . We raised our
hands for some time and recited the Kalimah. He then
exclaimed (AHtii*?) and said: "O Allah! You have sent
me with this Kalimah. You have promised paradise for =g
those who profess it, and Your promise never remains ^

unfulfilled." Then he turned to us and said: "Be .gS
happv, Allah has blessed you with His forgiveness." ?
Rasulullah (Sallallaho alaihe wasallam) had made sure
that no stranger was present there, and he had got the
door closed, because presumably he had every hope
that those particular people would be forgiven by
virtue of reciting the Kalimah, and he had no such
hope in respect of non-believers."

The Sufis quote tliis hadith as an argument for making
their disciples engage in zikr collectively. It is stated in
Jaami-ul-Usool that there were instances when Rasulullah
(Sallallaho alaihe wasallam) made his companions do zikr
collectively and individually, and this Hadith is quoted as
authority for doing zikr collectively. In that case, the clos-
ing of the door would be to help those present to concen-
trate their attention. The enquiry about the presence of any
stranger might also be for the same purpose: it may not
have distracted the Prophet (Sallallaho alaihe wasallam),
but there was likelihood of others getting distracted.

Hadith No. 7

jj ^'UJi (jiJl^ m ^> Jpi J^ J^ *^ '-^^ '^':> ''y-> 'J> '^ (^)

)a\ h\ m jji >, ijjij^' Jtf ujuJi ii^' JTj -ail Jj-^j^i

116

Virtues of Zikr

Rasulullah (Sallallaho alaihe wasallam) said: "Keep on
renewing your Imaan. "O Rasulullah! Sallallaho alaihe
wasallam. how should we renew our Imaan?" enquired
the Sahabah. "Recite (iiviiii*?) very often", was the
reply.

Note:

In one hadith. Rasulullah (Sallallaho alaihe wasallam)
IS reported to have said, "Like old clothes, the Imaan also
gets worn out, hence keep on renewing it through supplica-
tion to Almighty Allah." That the Imaan gets old and worn
out means that it loses strength and radiance on account of
sins. Thus It IS stated in one hadith that, when a man com-
mits & sin, a dark spot appears on his heart. If he then does
sincere Taubah (repentance), this spot gets washed awav
otherwise it remains there. When he commits another sin'
another black dot appears on the heart. Thus, on account of
further sins, the black dots continue to increase, till ulti-
mately the heart is all blackened and rusted, as decribed in
the Qur'an in Surah Tatfeef."

oj^J;' ij.'iru ^^jli jip 5(j j; ^

Nay, but that which they have earned is rust upon
their hearts.

When such a stage is reached, then th;j heart is no
longer influenced by words. It is said in ojto hadith "Four
things cause ruination of the heart, najnely, debating with
stupid people, excessive sinning, excessive mixing with
women, and remaining in the society of the dead." Some-
body enquired, "What is meant by the dead in this case?"
Rasulullah (Sallallaho alaihe wasallam) explained that it
meant such wealthy persons who assume arrogance on ac-
count of their wealth.

Hadith No. 8

«l^ J^ ijjT' # ,^1 Jpj Jli Ja il^ :5,l ^, 5^-> J^j J^ (A)
J lir o:y a^ ,U-l j^ y\ .1,^ l^:j '^ J\^_ ji j^ J,, ^', ^, ^' ^j

Ch. II: Ahcidilh on Virlues of Kaiiniah Tayyabah 117

Rasulullah (Sallallaho alaihe wasallam) said, "Recite
(Ai-ji^i^ very often, before the time of death comes
when'you will not be able to say it."

Note:

It means that no deed is possible after death. This life
is very short, but it is the only time for action and for
sowing the seeds. This life after death is infinitely long,
and we will there reap whatever we have sown here.

Hadith No. 9 "g

^^\ J lAT .^ \.ij, l*l.yi ^ cf^ J«J r^' 'bj ^^

Rasulullah (Sallallaho alaihe wasallam) said, "I know
of a Kalimah, such that if anybody recites it with sin-
cerity of belief in it and then dies. Hell becomes forbid-
den for him. This Kalimah is {^\ ^\ m) ■"

Note:

This subject matter has been related in many ahadith.
If the person referred to in the above hadith has been a new
convert to Islam, then there can be no doubt about the
meaning, because it is unanimously agreed that on embrac-
ing Islaam all the sins committed as a non-Muslim are for-
given. But if it refers to an old Muslim, who recites the
Kalimah with sincerity just before his death, even then it is
hoped that Almighty Allah, through His sheer Grace niay
forgive all his sins. Almighty Allah has Himself said that
He may forgive whomsoever He likes, all his sins, except
Shirk.

MuUa AH Qari (Rahmatullah alaih) has stated that
some scholars are of the view that these ahadith pertain to
the very early period of Islaam when detailed command-
ments had not yet been revealed. Some scholars have
stated that the hadith implies declaration of this Kalimah

118

Virtues of Zikr

with proper discharge of one's obligations enjoined by it as
given under Hadith No 4 above. Hasan Basri (Rahmatullah
alaih) and many others also held the same view. According
to the considered view of Imam Bukhari (Rahmatullah
alaih) Allah's promise holds good if the declaration of the
Kalimah before death is with repentance, which is the es-
sence of Taubah while, according to Mulla Ali Qari, the re-
citer will not be doomed to Heir for ever. Moreover, it is a
matter of common observation that sometimes the inherent
quality of a thing becomes ineffective due to some counter-
force. For instance, a purgative may become ineffective if it
is followed by a strong constipative drug, but that does not
mean that the purgative has become devoid of its inherent
effect: it has only not worked because of the strong counter-
acting agent.

Hadith No 10

^\ ^:ui ^ ill Spj J« j« ii^ ^i ^j ^ ^iui ^ (>.)

^ ^j ^.A^l 4} ^jj jj^\ ^U-lj ;_^| ^ lif ^1 ,|j^ ^1 ««/| i}] -^ jj j^ip
i\jj s-f^/ii ^ lOr j\j^\ ,\jjj j.\ iU. ^ <»_^. ^ 1^ jl ^(1 \^j ^\^jj j^\ .ij^ ^.y,

•iiHl N ;4-i j^u. JiiL j^\ h\jy, i:_j-i j^uii J ./i, ^1, ^j:y ^\ jj}\ ^ j,^s

VI i^-x:^ W4^ji Jjyl Jp ^ ^j ^-Uil Jp :>>. ^j S^L^jJI Jj- -br-j ^j .Jtb^l, ibi

Rasulullah (Sallallaho alaihe wasallam) said "Profes-
sing faith in ^i, ^, iji-jj provides the keys to Paradise."

Note:

The Kalimah has been described as the keys of Para-
dise, because it serves as the key for opening every door
and every part of Paradise; therefore, the Kalimah consti-
tutes all the keys. Or else, it is called the keys, because the
Kahmah itself is made up of two parts, one {'&\'i\m) and the
other ,^'JpJ-ii^. Thus, the Paradise may be said to open
with these two keys. In these ahadith, wherever the Kali-
mah is stated to cause entry into Paradise or protection
against Hell, it means the complete Kalimah comprising
both the parts. In one hadith, it is said that the price of Par-
adise is (ii'jiiji'j).

cy-

Ch. U: Abudilh on Virtues of Kalimah Tayyabah 119
Hadith No 11

Rasulullah (Sallallaho alaihe wasallam) said, "Whoso-
ever recites (Ai-i,M) any time during day or night, his sms
are remitted from his account and virtues are written
instead."

Note:

The replacement of sins by virtues has been fully de- „ ^
scribed under Hadith No 10 of Chapter 1, part 2, where |N
various meanings of all the aayats and ahadith of this kind >
are given. According to every version, this hadith categori-
cally states that sins are washed away from the account ot a
person's deeds, provided there is Ikhlaas, that is sincerity
of intention. In any case, hymning the blessed name ot
All ah and excessive recitation of Kalimah Tayyibah a so
develops Ikhlaas. That is why this blessed Kalimah is also
called the Kalimah of Ikhlaas."

Hadith No. 12

'J^ 6^^ n^i ''^' ^ ^ ^' ^^^ "^^^ ^' ^

Rasulullah (Sallallaho alaihe wasallam) said, "There is
a pillar of Noor (Divine Light) in front of the Arshi llnnhi
(the Throne of Allah). When somebody recites (Jn "il* ili-Jl) ■
this pillar starts shaking. When Allah asks it to stop
shaking, it says, 'How can I stop, when the reciter ot
the Kalimah has not yet been granted forgiveness.'

120 Virtues of Zikr

Thereupon AUah says: 'Well, I have forgiven him', and
then that pillar stops shaking."

Note:

Some scholars of hadith have doubted authenticity of
this hadith, but Allama Suyuti (Rahmatullah alaih) has
written that this hadith (tradition) in different words has
been narrated through many sources. According to some
narrations, Almighty Allah also says, "I have made him
utter the Kalimah in order that I may grant him forgive-
ness." How kind and benevolent is Almighty Allah that He
himself graces a person with the power to do this virtuous
act, and then grants pardon on this basis to complete His
extreme favour. In this connection a story told about Hadh-
rat Ataa (Rahmatullah alaih) is well known. He once hap-
pened to go to the market where a woman lunatic slave was
on sale. He purchased her. At midnight she got up, per-
formed her ablution, and began offering Salaat. During her
prayers she wept so profusely that her breath was getting
choked. Then she said: "O my Lord! in the name of the
love that You have for me, bestow Your Mercy on me."
Hearing this. Ataa said "O, slave woman, say: 'O Allah, in
the name of the love that I have for You.'" Upon hearing
this she got upset and said, "^y Allah! If He had not loved
me. He would not have let you sleep and made me to stand
in prayer as you see!" Then she recited the following
couplets:

!'• ' ''fii' i't» >•> >,, i,«j 'I ill' ' '•' ' -yVt
j^£«Mi ^>Ulj c3/iA« jr-OJi^i ^j»** V^^'j M^^ ^^^

Jiiij J^ij i^j*Jt our C aj jiji *rf' i;i > ji>5Ji Jr

My restlessness is increasing, and my heart is burning;
patience has forsaken me, and my tears are flowing. How
can one have peace of mind, when one is all upset by the
pangs of love and restlessness. O Allah! if there is anything
which can help me to get rid of my grief, please bestow it
upon me as a favour! Then she said, 'O Allah! so far the
deal between You and me was known to none,. since it has
ceased to be secret now, take me away from here. Saying
this, she uttered a shriek and breathed her last. There have
been many other incidents like this. It is a fact that only
Almighty Allah grants the power to do good.

Ch. II: Ahadilh on V^irkies «/ Kalimah Tayyabuh 121

(And if Allah, the Sustainer of the Universe does not
will it, you cannot even wish for anything).

Hadith No 13

ii'5 cjil > '^ # ¥ ^J^J ^^ ^^ ilP ^> ^i >^ ^:i 'J- (Nf )

^j %\ i\ ill -i' Jit 'J\ 'M J^'i hr^ J (^J-^ ^ ^^-J^-*' f '

u»-sr j^\i ^\M .ijj j^'' -^ "^j ^i^^ ^ '"^i ^' ^i *'i ^ y ^ ^ ^-'Jj ^i
'^ ^\x^^j o>i^ i^j iii ^1 *Jn >' > o^ ^-Ijj ^i ^^^^ '^>J ^^'^^ erf

^^.^^ >v 0^ f>.j ^ J- J- ^^^ > ^^ "^i *^1 ^yy-^' '^ '-^^^ ^>-^'

^, o^>ii iw; o^i-J' ^y-^b ^-^'} ^l^' ^ •^' ^^^ ^'-^ ^^ ^^'

^_,l^ ^1 ;,i,^ ,^1 ^l^> J >^' /ij >^^ ^^^ ^/^ -^^^ ^ ^'>' ^--^^
ois ^^\. *) ^jj *3 jji^ \^^j ^ \.^..j^) j;U UiU iiL ^ ^ ^--1* J ^b
iiu>. i.u)i cr- oyli (^li'i ^ /iJi ^. -it /i .| •:'j>i^' '^J^>^' ^ ■^■^ -^y-i

jj o/.^. r*j i^' ^>^- '^^ /^ --' ^^ rv^' "J'^'^ ^-^' ^^^ '''-^ ^' '^ ^^^''
^Uijij c v-L— >^ i^' ^^-^ ■'^-^'^ ^^' ^'--^^ *^ r*-'^ ^^' ^'•'^ ^^' <^^'

Ra.suluUah (Sallallaho alaihe wasallam) has said,
"Those who believe in A\'S\*i\'l will neither have fear in
the grave nor on the Day of Resurrection. It is as if I see
the spectacle when they will rise from their graves,
wiping dust from their heads and saying: 'All praise is
for Allah, who has cast off (for good) all worry and fear
from us."

122

Virtues of Zikr

It is stated in another hadith that those who profess
Ai'ijiiii'i will experience no affliction at the time of death or
in the grave.

Note:

Hadhrat Ibn Abbaas (Radhiyallaho anho) says: "Once
Hazrat Jibraa-eel (Alayhis salaam) came to Rasulullah (Sal-
lallaho alaihe wasallam): Rasulullah (Sallallaho alaihe wa-
sallam) was very much worried, and Jibraa-eel said:
'Almighty Allah has sent His salaam to you and has en-
quired why you look so sad and worried!" Although Allah
knows whatever is hidden in the hearts, yet by such
enquiries Allah means to indicate honour, respect and
favours. Rasulullah (Sallallaho alaihe wasallam) replied,
"O )ibraa-eel! I am worried about my Ummat, as to how
they will (fare) on the Day of Judgement!" "Is it about the
non-believers or about the Muslims?" asked Jibraa-eel
(Alayhis salaam). "About the Muslims," replied the
Prophet (Sallallaho alaihe wasallam). Jibraa-eel (Alayhis
salaam) then took the Prophet (Sallallaho alaihe wasallam)
along to a graveyard where the people of the tribe of Banu
Salama were buried; there he struck a grave with his wing
and said ^' j^^. U (stand up by the orders of Allah).
Out of that grave, an extremely handsome man stood up,
and he was reciting

j^\ii\ 6j ^ Jiuii ill Jpj jUa; &\ 'i\ ill "J

Hadhrat Jibraa-eel (Alayhis salaam) told him to go back to
his place, which he did. Then he struck another grave with
his wing. Out of it stood up an extremely ugly person with
black face and worried eyes, who was saying. "Alas, there
is nothing but sorrow, shame and horror!" Hadhrat Jibraa-
eel (Alayhis salaam) told him to go back to his place, and
then explained to Rasulullah (Sallallaho alaihe wasallam),
"The people will rise up on the Day of Resurrection in the
same state that they were at the time of their death."

In this hadith, the people of iiVi-UiV apparently imply
those who have close attachment for and remain busy with
this Kalimah, just as milkman, shoeman, pearlmaij and
iceman mean those who deal in and especially stock those
particular things. Thus, there is no doubt whatsoever that
the people of this Kalimah, will receive this extraordinary

Cli. 11; Aiicidilli on Viilues of Kalimah Tayyabah 123

treatment. In Surah Faatir of the Holy Quran, three catego-
ries of this Ummat have been described; one category is
named oi>iij(i- (leaders in virtues), about whom it is
stated in a hadith that they will enter Paradise without any
reckoning. According to one hadith, a person who recites
A\ ^\ iii "i one hundred times daily will on the Day of Resur-
rection be raised up with his face shining like the full
moon. Hadhrat Abu Darda (Radhiyallaho anho) narrated
that those whose tongues remain busy in the zikr of Allah
will enter Paradise rejoicing.

Hadith No. 14

4^3*^ S jja^ ;ji^ iM ^^ 6j»rf Jji? ojbiuii ^ dufc>

>^i S^ iJpij •^ «J^ ^'» -^'3 '^' '^'l ^i*^ ^'' ^^ ^
^jji ^ Ai!vi jvii c>^\ .A* ^ a\Wi fAku v3»i j^ my^

^ ou. ^>, ^u c/^ ^ ^ J«, ^x.>l> .'i. i^ A» £i j^^ W»

JiS^j-jOij 4y V c/b -^' rt^l ''^ c^ J-^' s? >j^' *'JJ ^^ J<b ^^-^^ ^'J^ *^^'
J^ ^' Si a^>: c^ ^^' J> ^ '^J^ ^^^^ ^- 'J "*^' "*^ '^^ '^ ^^'

s^ 01 J- J>Li 4\, ^ JyU >;i v^ l-* j > iilil J^ U,1 y, ^>L1 ^>:

Rasulullah (Sallallaho alaihe wasallam) said, "On
the Day of Judgement, Almighty Allah will select a
man from my Ummat and will call him in the presence
of all mankind, and then 99 registers of his misdeeds,

Sri

-CIS

124 Virtues of Zikr

each register as long as one can see, will be opened
before him. He will then be asked if he denies anything
recorded in his account of deeds, or whether the angels
who were appointed to record his deeds had been
unjust to him in any respect. He will reply in the nega-
tive (i.e. he will neither deny anything nor blame the
angels for any injustice to him). Then Allah will ask
him if he can justify his misdeeds, but he will submit
that he has no excuse to offer. Then Allah will say
'Well, there is indeed one virtue to your credit. Today
no injustice will be done to you.' Then a small piece of
paper with the Kalimah

ii^jj iXs. IJLUi h\ iflbij ^1 *i[ ii\ "i h\ S^\

written on it will be handed over to him, and he will
be asked to go and get it weighed. He will submit that
this small piece of paper will be of little avail as
against so many lengthy registers. Allah will say, "This
day, no injustice will be done to you." Then all the
registers will be placed in one pan and the piece of
paper in the other pan. The pan with the registers will
fly up in the air on account of the excessive weight of
that piece of paper. The fact is that nothing is weight-
ier than the name of Allah."

Note:

It is a blessed result of Ikhlaas that a single recitation,
with sincerity, of Kalimah Tayyibah can outweigh all the
misdeeds recorded in so many registers. It is, therefore,
necessary that one should not look down upon any Muslim
and think oneself as superior to him. Who knows that
Almighty Allah may accept from him some deeds that may
suffice for his redemption, while nobody can be sure about
himself whether any of his own deeds will be found
worthy of acceptance. There is related in one hadith the
story of two persons belonging to Bani Israa-eel. One of
whom was worshipper and the other was a sinner. The
worshipper always criticised the latter, who used to reply:
"Leave me to my Creator." One day, the worshipper, in a
fit of anger, said: 'By Allah! you will never be forgiven.'
Almighty Allah assembled them unto His presence and
pardoned the sinner because he always expected mercy
from Him. but ordered punishment for the worshipper due

C.'h. //: AIkkIiIJi on \'ir(ii(;s of KdliiiKili '/'(lyxdlxili 125

to his swearing upon Allah. No doubt, the oath was serious
and offended against the declaration of Allah in the verse

iUiJ ^^ dUi C)jiU ;*gj Ai i^-;4 'ii\ yfiH'ii\ Jl

{Almighty Allah will not forgive Kufr and Shirk but ex-
cepting that. He may forgive any sin as He may like). None
else has the right to say that a certain person will not be
forgiven, but this does not mean that we should not warn
others against sins and undesirable things, and ask Others
to desist from these. At hundreds of places in the Holy
Quran and in the books of hadith. there are warnings
against not forbidding from evil. It is stated in many aha-
dith that the people who see a sin being committed and do
not stop it, in spite of their having power to do so, will 3lso
share the punishment for that sin. This point has been dis-
cussed by me in detail in my book. Fazaaile Tabligh. which
can be consulted if desired. There is, moreover, a note of
caution. Whereas it is very wrong to condemn sinful Mus-
lims as absolute dwellers of Hell, it is even more dangerous
on the part of ignorant people to accept any person as their
spiritual guide, in spite of his being devoid of good prac-
tices and his saying senseless and un-Islamic words. Rasu-
lullah (Sallallaho alaihe wasallam) has said: "Whosoever
respects an innovator in Islam is considered to have taken
part in demolishing Islam." It is stated in several ahadith
that in times to come, there will appear many imposters.
cheats and liars, who will relate ahadith that you will have
never heard before. Beware of such persons, lest they
should mislead you and put you into trouble."

Hadith No. 15

126 Virtues of Zikr

Rasulullah (Sallallaho alaihe wasallam) said: "I swear
by Allah Who controls my life that if all the skies and
the Earth, with all the people andi all the things be-
tween them and all that may be within them, are
placed together in one pan of the balance, and the faith
in(ii'!i!iii'i)is put in the other pan, the latter will outw-
eigh the former."

This subject matter has been described in many aha-
dith. It admits of no doubt that nothing can be equal to the
blessed name of Allah. It is really a great misfortune and
deprivation for those who take it lighty. However, the
weight of this Kalimah is proportional to the Ikhlaas with
which it is uttered. The greater the Ikhlaas, the weightier
becomes the Kalimah. It is to cultivate this Ikhlaas that one
has to remain in the service of the Sufis. According to one
hadith, the above-mentioned saying of Rasulullah (Sallal-
laho alaihe wasallam) was in connection with another sub-
ject matter. He has said: "Persuade a dying person to recite
(Ai'jtiii'i) because he who recites this Kalimah at the time of
his death gets entitled to enter Paradise." The Sahaba en-
quired: "O Rasulullah! (Sallallaho alaihe wasallam) what
about reciting it during good health?" He replied, "Then it
is even more effective in obtaining entitlement to Para-
dise," and then stated, on oath, the hadith related above.

Hadith No. 16

^1 ji ^,> ji IjMi iai j>'U l>i< AU> J( j s£Jt«: dJUi %\ i\ M

There came to Rasulullah (Sallallaho alaihe wasallam)
three non-Muslims who said to him: "O Muhammad! (Sal-
lallaho alaihe wasallam) don't you recognise anybody,
except Allah as worthy of worship?" In reply, Rasulullah
(Sallallaho alaihe wasallam) recited (iiviJiV) (Nobody is
worthy of worship except Allah), and added: "I have been
deputed specifically for the propagation of this Kalimah.

Ch. II: Aluidilh on Virtues of Kalimah Tayyabah 127

and to it I invite all mankind." It was in this connection
that the verse »»*«-i j2r> ^^ ^i ^ (What thing is of most weight
in testitnony) was revealed."

Note:

The words of Rasulullah (Sallallaho alaihe wasallam)
namely, "I have been deputed (as a prophet) specifically
for the propagation of this Kalimah, and to it I invite all
mankind" did not mean that only he had been sent on this
special mission. In fact, all the Prophets had been deputed
for the propagation of this Kalimah, and all of them had in-
vited mankind to it. From Aadam (Alayhis salaam) to Rasu-
lullah (Sallallaho alaihe wasallam) the last and the best of
Prophets, there was not a single prophet who had not
propagated this sublime Kalimah. So blessed and sublime
is this Kalimah, that all the Prophets and all true religions o
propagated it, and served its cause. In fact, every true relig-
ion is based on this Kalimah. It is in support of this Kali- .^"^
mah that the Qur'anic verse (t ^fUii)Jii«-i J3ri.^ii ji has "*
been revealed, in which Almighty Allah is a witness in
favour of Rasulullah (Sallallaho alaihe wasallam). Accord-
ing to one hadith, when somebody recites (ii^iiji'j) then
Almighty Allah testifies to it and says: "My slave has
spoken the truth; there is nobody worthy of worship except
I."

Hadith No. 17

jsi (^) au; iii f"^! A^i^ ,;^> jj ^ Jtt Jtf 4^\> (W)
'^) i\ m ^ 5ir ji > siiij iu^^ ,;4Mi <^'^ -i^'j^i' 'j. v-^'

The Prophet Eesa (Jesus) (Alayhis salaam) had said:
The deeds of the Ummat of Hadhrat Muhammad (Sal-
lallaho alaihe wasallam) would be reckoned weight-
iest, on the Day of Judgement, because their tongues
are accustomed to the recitation of a Kalimah, which
was found too hard by the Ummats of other Prophets,
and this Kalimah is it -ji *ji^ .

Note:

It is a fact that the Ummat of Rasulullah (Sallallaho
alaihe wasallam) is devoted particularly to this Kalimah,

128

Virtues of Zikr

far more than any other Ummat. There have been hundreds
of thousands, nay millions of Sufis (divine persons) every
one of whom had hundreds of disciples, all of whom re-
cited the Kalimah thousands of times daily as a matter of
routine. It is stated in the book 'Jaami-ul-Usool' that the
word 'Allah' should be repeated a minimum number of five
thousand times daily and that there is no upper limit for
this, and the Sufis are required to repeat (ii-iiji-j) daily at
least twenty five thousand times. This number varies
according to the advice of the Mashaaikh. I have related all
this in support of the above saying of Hadhrat Eesa (lesus)
(Alayhis salaam). Shah Waliullah (RahmatuUah alaih) has
staled in his book al-Qowlul Jameel that his father as a be-
ginner in Sufism used to recite (ii "^Ji iiiS) two hundred times
in one breath.

Shaikh Abu Yazeed Qurtubi (RahmatuUah alaih) writes:
"On learning that one who recites (ii-iiii!*!) seventy thou-
sand times becomes safe from the fire of Hell, I completed
this number once for my wife and then several times for
my own self as a provision for the Hereafter. There used to
live near us a young man who was known to be blessed
with the power of Kashf (divine manifestation of unseen
thing), even in respect of Paradise and Hell, but I hesitated
to believe it. Once when this young man was dining with
us. he uttered a cry of agony, his breathing became difficult
and he exclaimed, "I see my mother burning in fire of Hell."
When I saw him so perturbed. I thought of bosfowiiig one
of my complete seventy thousand recitations of the Kali-
mah in favour of his mother, so that the truth of what the
young man said could be tested. 1 quietly did so in my
heart, without telling anybody else about it. But as soon as
1 did this, the young man felt relieved and said, () Unc:lo!
my mother has been relieved of the punishment of Hell!
iliis incident proved useful to me in two ways: firstly, the
blessing of reciting the Kalimah seventy thousand times
was proved by actual experience, and secondly it was es-
tablished that the young man was truly blessed with the
power of Kashf,

This is but one of many such incidents in the lives of
various individuals of this Ummat. The Sufis make their
followers pnu;tise that no breath goes in or comes out with-
out /ikr of Allah. There are millions of people from the
Ummat of Muhammad (Sallallaho alaihe wasallam) who
have adopted this practice. There is. therefore, no denying

Ch. //: AlKulilh on Virtues of KaJimcih Toyyubah 129

the fact stated by Hazrat Eesa (Jesus) (Alayhis salaam) that
their tongues are specially accustomed to the recitation of
the Kalimah.

Hadith No. 18

^u > 6j^ Jii ^ -ai Jpi ^'i i^ A( ^j p-C^ ^1 ^ (U)

RasuluUah (Sallallaho alaihe wasallam) has said:
"There is inscribed on the gate of Paradise ui "ii iJi "i * ui ^\
\4Juj^Ol*i"i (Only I am Allah, none except I am worthy
of worship. Whosoever keeps reciting this Kalimah
will not be punished by Me.)" o

That punishment will be awarded for sins is men- s^
tioned in many other ahadith. As such, if the word punish- ^
ment mentioned in the above hadith implies eternal
punishment, then there is no doubt as regards the final
atonement. But if any fortunate person recites this Kalimah
with such sincerity of heart that he is altogether spared
from punishment in spite of his sins, no one can question
the mercy of Almighty Allah, as already stated under aha-
dith 9 and 14 of this chapter.

Hadith No. 19

^ j^i ^j ^^ ;? j^3 ^^>u^ i>i ^\ iit*^' i' ?ii^ ^.

U-H .l.j iiil «r^. .lAiJu Jc^. ii)l "V! *); N J\i j> jUl Jo ^f

N *L<i ji Jkil j^ J' jf-i

Rasulullah (Sallallaho alaihe wasallam) related that he
was told bv )ibraa-eel (Alayhis salam) that Almighty
Allah says: "Only I am Allah; there is none worthy of
worship except I, hence worship only Me; whosoever

130 Virtues of Zikr

will come to Me with firm faith in (ii-iiji V) will enter
My fort, and whosoever enters My fort will be safe
from My punishment."

Note:

If the abovementioned blessing is on the condition that
one does not commit major sins, as mentioned under
Hadith No 5, then there is no ambiguity about it: but if reci-
tation of the Kalimah, in spite of major sins, is implied,
then the word 'punishment' implies eternal punishment.
However, Allah's Mercy knows no bounds, it is mentioned
in the Qur'an that Almighty Allah will not forgive the sin
of Shirk (polytheism), but will forgive any other sin. as he
niay like. According to one hadith. Almighty Allah pun-
ishes only such persons who revolt against him and refuse
to recite (ii-sJiAJiv, . According to another hadith. the recita-
tion of (i> St *J\ -i) removes the wrath of Almighty Allah, as
long as one refrains from attaching more importance to the
worldly things as compared with the religion; but if one
starts preferring the former over the religion, then recita-
tion of (ii -ill Ji -i) proves of little use, because then Allah
says; "You are not true to what you profess."

Ch. II; Ahddilh on Virlues of Kalinuih Tayyahah 131

this superiority, according to the Sufis, is that zikr has a
special cleansing effect on the heart; by virtue of this zikr,
the heart gets purified of ail its maladies and, if supple-
mented by Istighfaar, this becomes most effective. It is
stated in one hadith that when the fish had swallowed
Hadhrat Yunus (Alayhis salaam) he recited the prayer

and that whosoever supplicates Allah in these words will
be granted his prayer. This subject has also been mentioned
in Hadith No. 1 of this chapter, namely that the best form
of supplication is stated to be (iiuii) . whereas here it is
stated to be Istighfaar. This apparent difference is accord-
ing to the differing circumstances. For a pious man. (iii;^>)
is the best form of supplication, whereas a sinner should
do Taubah and Istighfaar, and for him Istighfaar is nat-
urally the most suitable supplication. For increase of ben-
efits, praising and glorifying Allah is more effective, while
for relieving the evils and hardships, Istighfaar proves to be
more effective. There are also several other reasons for this
difference.

Hadith No. 20

iil ^\ *jl -^^ /li\ jjail Jli ^ ^» J*, j^ J^ ill XP J^ (Y. )

iiSii ^JJ )ikL\j '^\ ^\ All i iji '^\i \j ^' ^\jj^^\ ,Uiji jj^ij

_y^l J jjj. _,Ulc-.Ml ^^ J_ail «Uxll jA N. *Ill N; *li N ^^ Ljii

Rasulullah (Sallallaho alaihe wasallam) said: "The best
form of zikr is (ii "sii ^ii-i) ; and the best form of du'aa is
Istighfaar (seeking forgiveness of Allah)"; then, in sup-
port thereof, he recited from Surah Muhammad, the
verse

^1 V'l 411 "i «>'< ^li

So know that none is worthy of worship but Allah.

It is already given in Hadith No. 1 of this Chapter that
(* ifi «Ji"i) is superior to all other forms of zikr. The nvnsnn for

Hadith No. 21

As narrated by Hadhrat Abu Bakr (Radhiyallaho anho)
Rasulullah (Sallallaho alaihe wasallam) had said:
"Recite ^i,\^^M) and Istighfaar as frequently as you can,
because Shaytaan says: "I ruin the people by inclining
them to commit sins but they frustrate me through
their recitation of (iiiVJ'V) and Istighfaar. When I find
this so, I mislead them to indulge in bid'at and thereby
make them follow their base desires in the belief that
they are still on the right path."

132

Note:-

Virtues of Zikr

The main object of Shaytaan is to inject poison into
one's mind, as stated under Hadith No. 14 in part 2 of
Cliapter I. and he is successful in doing so only when the
heart is not engaged in zikr. otherwise he has to retreat in
disgrace. In fact, zikr of Allah purifies the heart. It is nar-
rated in Mishkaat that RasuluUah (Sallallaho alaihe wasal-
1am) had said: "For every thing there is a cleaner, and the
heart is cleansed by means of zikr of Almighty Allah." The
effect of Istighfaar is similar, as mentioned in many ahadith
that it removes the dust and rust from the heart. Abu Ali
Daqqaaq (Rahmatullah alaih) writes that when a person re-
cites (ji-i) with sincerity, his heart is cleansed of all dirt (as
a mirror is cleaned with a wet cloth), and when he says ,i'S'',-
his heart shines with its light. It is clear that, under these
circumstances, the whole effort of Shaytaan is bound to go
waste.

Ruining through base desires, means that one may
begin to consider wrong as right, and give religious sanctity
to whatever he desires. This practice has been condemned
in the Holy Quran at several places. At one place it is said:

Hast thou seen him who maketh his desire as a god
and Allah sendeth him astray knowingly and sealeth
up his hearing and his heart, and setteth on his sight a
covering? Then who will lead him, after Allah (hath
condemned him)? Will ye not then heed? (Surah
XLV/23).

It is said at another place in the Holy Qur'an:

■;^m ^jiii ^o^- il\U, m j; ^jul ps, i> ^i ^ ^\ -^

Who geteth further astray than one who followeth his
lust without guidance from Allah? Lo! Allah guideth
not wrong-doing folk. (XXXVIII/50)

There are many other verses on the same subject. It is
th(; most tnnicherous attack of Shaytaan that he presents an

Ch. //: Ah(i(hlh on Virlues oj Kalinuih 'lavyohdh 133

irreligious deed as a religious one, so that one does it as an
article of faith and hopes to get reward for it. As the person
performs it as a religious act, there is no likelihood of his
doing Taubah. If somebody is habituated to obvious sins,
like adultery and theft, there is a possibility that he may do
Taubah and give them up, but if somebody is doing a
wrong thing under the impression that it is religious duty,
the question of his doing Taubah does not arise. Rather, he
will get more involved in it day by day. This explains the
words of the Shavtaan: "1 involved them in sins, but they
frustrated mv efforts through zikr, Taubah, and Istighfaar:
thereupon lentrapped them in such a manner that their
escape became impossible."

Thus, it is essential that in ali matters of religion, guid-
ance be sought from the ways of life of RasuluUah (Sallal- ^
laho alaihe wasallam) and of his Companions (Radhiyal- | ^
laho anhum). Doing otherwise is devoid of virtue, and will |.j^
entail sins. >

Imam Ghazali (Rahmatullah alaih) has reported from
Hasan Basri, (Rahmatullah alaih) a narrative that Shaytaan
says: "I presented sinful deeds in an attactive form to the
Muslims, but thev nullified my efforts through Istighfaar.
Then I presented "before them vices in the garb of virtues,
thus leaving no initiative for Istighfaar." Instances of such
vices are self-made innovations in religious practices.

Wahb bin Munabbih (Rahmatullah alaih) says: "Fear
Almighty Allah, who knows everything; you curse Shay-
taan in the presence of others, but you quietly obey and be-
friend him." Some Sufis have narrated: "It is most
unfortunate that, in spite of knowing Almighty Allah as our
real benefactor, and acknowledging His favours, we should
show disobedience to Him and obey Shaytaan, whom we
know and believe to be most tredchorous and our greatest
enemv."

Hadith No 22

134

Virtues of Zikr

i>^l «J i^jj oLi J^j U-U iiil Ml *il "il JU ^ 0^ ^j;i ^ ^yi ;^|j^ i^i ^j

Rasulullah (Sallallaho alaihe wasallam) says:
"Whosoever professes sincere belief in jii jpj i.u; iii vi ii\ -j
at the time of his death, shall certainly enter Paradise."
According to another hadith, "He shall certainly be
pardoned by Almighty Allah."

Note:

Rasulullah (Sallallaho alaihe wasallam) is also re-
ported to have said: "Listen to happy tidings, and convey
them to others as well, that whosoever believes in (iciiiiiV)
with sincerity of heart, shall enter Paradise." It is the Ikh-
laas that is valued by Almighty Allah. A small deed done
with Ikhlaas (sincerity) earns a great reward: but anything
done for the sake of mere show or to please some people,
will earn no good reward, but punishment from Almighty
Allah. That is why a person who recites the Kalimah with
sincerity of heart will certainly be pardoned and admitted
into Paradise. It may or may not be that he undergoes some
punishment for his sins before going to Paradise; but, if
Almighty Allah is really pleased with particular deeds of a
sinning believer. He may forgive all his sins in the very
first instance. When Allah is so Merciful and Gracious, it is
our greatest misfortune if we do not serve and obey Him in
full. In short, great rewards are promised in these ahadith
for one who believes in the Kalimah Tayyibah. Two possi-
bilities are however there: he may have to suffer some pun-
ishment for his sins according to the general rule before
being forgiven, or he may be forgiven forthwith without
any punishment by Almighty Allah, out of sheer Mercy
and Grace.

Yahya bin Akhtam (Rahmatullah alaih) is a Muhad-
dith. After his death, somebody saw him in a dream, and
asked him how he had fared. He replied: "I appeared
before Almighty Allah, and He said to me: 'You sinful old
man, you did this and you did that', till all my sins were
recounted one by one. and I was asked if I had any expla-
nation in my defence. I submitted that no hadith to that
effect had been conveyed to me. Then Allah asked: 'What
hadith had been conveyed to you?' I submitted: "I was told
by Abdur Razzaaq who was told by Muammar who was
told by Zuhri who was told by Urwah who was told bv

C;h. JI; Ahadith on Virtues of Kdlinicih Tciyyubtih 135

Hadhrat Aa-ishah (Radhiyallaho anha), who was told by
Rasulullah (Sallallaho alaihe wasallam), who was told by
libraa-eel (Alayhis salaam), who was told by You: 'A
person who grows to old age in Islam may have deserved
punishment on account of his sins, yet as a token of respect
for his old age, I pardon him', and You know that I am very
old " Allah then said. Abdur Razzaaq spoke the truth
Muammar spoke the truth. Zuhri spoke the truth, Urwah
spoke the truth, 'Aa-ishah (Radhivallaho anha) spoke the
truth Rasulullah (Sallallaho alaihe wasallam) spoke the
truth, )ibraa-eel (Alayhis salaam) spoke the truth, and what
I had said is true.' After that, it was ordered that I should
be admitted into Paradise."

Hadith No 23

^, .^« 4 y^ S.V J ^j^ m^ ^^^3 '^' '^\ '^\ *^" ^^ •^'' ^^ *^' ^

_:„ ^u^ iiii o,j u ^ Jii Ml *)i M, hi i j-^ij oijAi a^ j^i '->^\ *i rl)j

Rasulullah (Sallallaho alaihe wasallam) said:
"There are obstacles in the way of every action before
it reaches Almighty Allah, but recitation of (4i"iii)i"J)
and the prayer of a father in favour of his son go up to
Him unchecked."

Note:

Going unchecked upto Almighty Allah means that
these two actions are accepted without any delay. Whereas
there are intermediate stages for other deeds before they
reach Allah, these two things go to Him directly.

There is a story of a Kaafir king, who was extremely
cruel and bigoted against the Muslims. It so happened that
he was captured alive in a battle against the Muslims. As
he had caused a lot of sufferings to the Muslims, they were
naturally very revengeful. They put him in a cauldron
placed on fire. At first, he besought his idol gods for help,
but finding no response from them he became a Muslim
and started continuous recitation of (it -sli iJi -i) . How sin-
cerelv and devotedly he must have been reciting can well

136

Virtues of Zikr

be imagined. At once help came from Almighty Allah in
the form of heavy rain, which extinguished the fire and
cooled the cauldron. It was then followed by a powerful
cyclone which carried away the cauldron and dropped it in
a city inhabited by non-believers. He was still engaged in
the recitation of the Kalimah. The people there were
wonderstruck by this scene, and after listening to his whole
story all them also embraced Islam.

Hadith No. 24

Rasulullah (Sallallaho alaihe wasallam) says: "On the
Day of Resurrection, Hell would be forbidden for all
those who had recited c^' "i?! ■"! V) with the sole aim of
earning the pleasure of Allah."

Note:

That a person who recites Kalimah Tayyibah with sin-
cerity will, as a rule, be safe from the fire of Hell is con-
ditional on his being free from the major sins. Forbidding
of Hell for such a person may of course mean that his eter-
nal stay therein is forbidden; but who is there to question
Almighty Allah if he forbids Hell altogether for the sincere
reciter of the Kalimah, in spite of his sins. Mention is made
m ahadith of such people whose sins will be enumerated
by Almighty Allah on the Day of Judgement, so that they
will feel sure of being doomed to heavv punishment, but
after their confession, Allah will say to them: 'I covered
your sins in your worldly life, and I cover them now and
pardon you." Many similar cases have been related in aha-
dith. There is thus little wonder if all the reciters of the Ka-
limah may be treated in this wav. There are many blessings
and benefits in reciting the exalted name^of Allah so that
one should do it as often as possible. How luckv are those
blessed souls who understood the virtues of this Kalimah.
and devoted their lives fully to its recitation.

Cii. JI; Ahddilh on Virluos of Kulinuih 'J'uy_\'(ib(ih 137
Hadith No 25

jli AUU '^^ ^^ iiJfc jjj Jtt -5" ^ ^^J i^ ^?5 >^ j^ (^«)

j\i > ui J\i i^'"i :;> iip ill ^i >^ Jui .i^u > *yp hm
> ii3 J ja Ai i\ 'k "i '^ ^i>' iiis- >, ^i ^ iur '^^^

;^ ^ ^y^ ju_ p-\i J~y ^A >jr-ii jj^> c^ "^J *''^ J* '*-^ J< LP^- ^

Once Hadhrat Talhah (Radhiyallaho anho) was
seen sitting in a sad mood. Somebody asked him why
he was so sad. He said: "I had heard from Rasulullah
(Sallallaho alaihe wasallam) that he knew the words
which, if recited bv a dying person at the time of his
death, brings him relief from the pangs of death, so
that his face brightens and he dies in happiness. Unfor-
tunately 1 could not enquire about those words from
Rasulullah (Sallallaho alaihe wasallam), and therefore
I am feeling unhappy." Hadhrat Umar (Radhiyallaho
anho) said that he knew those words, Hadhrat Talhah
(Radhiyallaho anha) joyously asked what those were
and Hadhrat Umar (Radhiyallaho anho) said: "We
know that no words are better than the Kalimah which
was offered by Rasulullah (Sallallaho alaihe wasallam)
to his uncle Abu Taalib and it is (AniiJi*i)." Hadhrat
Talhah (Radhiyallaho anho) said "Bv Allah! it is this,
By Allah! it is this."

Note:

It is related and implied in many ahadilh that the Kali-
mah Tavvibah constitutes light and happiness through and
through. Hafiz Ibn Hajar (RahniatuUah alaih) has stated m
his book Munabbihaat; "There are live kinds of darknesses,
for which there are five specific lights. The love of the
world is a darkness, the light for it is a piety; sin is a dark-
ness the light for which is Taubah: the grave is a darkness.

138

Virtues of Zikr

the light for which is the Kalimah (ii jpj JLUi ii "ii *ii -i) the
next life is a darkness, the light for which is good deeds;
and Pulsiraat is a darkness, the light for which is Faith."

Raabiah Adawiyyah (RahmatuUah alaiha) a well
known woman saint, used to remain busy i« salaat
throughout the night, would sleep a little at the time of
early dawn and would wake up abruptly just before the
Fajr prayer, blaming herself and saying: "How long will
you lie asleep; s6on you will be in the grave, where you
will sleep till the Doomsday." At the time of her death, she
told her maid-servant that she should be buried in the
patched woolen cloak, which she used to wear at the time
of Tahajjud prayer, and that nobody should be informed or
her death. After her burial according to her wishes, the
maid-servant saw her in a dream wearing a very beautiful
dress. When asked what happened to her old woolen dress,
she replied that it had been deposited with her deeds. The
maid servant requested her for some advice, and she re-
plied: "Do zikr of Almighty Allah as much as you can; by
virtue of this you will be worthy of envy in the grave."

Hadith No. 26

jui u;^ ^ uL ^ ^i ;j jup Ai ^j p. •^yj\ 'i:^ %\ ^3

cii Jii cJu» jUj iiij Ji; ;ip ill ^j yj. jiii dJuiu dii '*i^
iuJ* ix^ *Ip %\ ^j p_ y\ ja c^*i') ^\y. dJb*i 6>Liu ill j
%\ J>' cii >u jii j^i diii j;'j dJUi 'j, djyui Ja -ll* Ai ^j
Ji ;Ip iii ^;^j ^jJi Ja f<i\ lAi ii^ jp jJLj ji j3 ^ 4j Jus
J^i l4< j^i cJi ^ij cJi J^l< -a cJij Ji cJi dUb > ;^L

40 Ch. II: Ahadith on Virtues 0/ Kalimah 'I'ayycibaJi 139

At the time of the death of the Holy Prophet (Sal-
lallaho alaihe wasallam), his companions were so
much shocked and grieved that many of them became
overwhelmed with frustration and doubts of various
sorts. Hadhrat Uthman (Radhiyaliaho anho) said: "I
was also one of those who were given to frustration.
Hadhrat Umar (Radhiyaliaho anho) came to me and
wished me salaam, but I was too absorbed to be aware
of his coming. He complained to Hadhrat Abu Bakr
{Radhiyaliaho anho) that I was displeased with him, so
much so that I did not respond even to his salaam.
Then both of them came to me and wished me salaam, <-
and Hadhrat Abu Bakr (Radhiyaliaho anho) enquired jqjj
of me the reason why I had not responded to Umar's f S
salaam. Hadhrat Umar (Radhiyaliaho anho) said: "Yes, I i?
swear by Allah, most certainly you did". I denied having be-
haved like this, and told them I did not even know of his
coming and wishing me salaam. Hadhrat Abu Bakr (Rad-
hiyallsoio anho) accepted my explanation, and said that it
must have happened so, and that probably I must have been
absorbed in some thougjit. I confessed that I was indeed ab-
sorbed in deep thought. Hadhrat Abu Bakr (Radhiyal-
iaho anho) enquired what it was, and I submitted that I
was worried because Rasulullah (Sallallaho alaihe wa-
sallam) had died and we had failed to enquire from
him the basic thing required for salvation. Hadhrat
Abu Bakr (Radhiyaliaho anho) said that he had made
this enquiry from Rasulullah (Sallallaho alaihe wasal-
lam). I got up, and praised him saying that only he was
worthy of this honour, because he always exelled in
matters of religion. Hadhrat Abu Bakr (Radhiyaliaho
anho) then said, I had asked Rasulullah (Sallallaho
alaihe wasallam) what basic thing was necessary for
salvation, and he had replied that whoever accepts the
Kalimah that he had offered to his uncle Abu Talib at
the time of his death (but which he rejected) will have
salvation, and that this Kalimah leads to salvation."

Note:

All the Sahabah were so much upset and overwhelmed
with grief and sorrow that even Hadhrat Umar (Radhiyal-
iaho anho), in spite of his being so brave, held out his

140

Virtues of Zikr

sword in his hand and proclaimed: "I will chop off the
head of wiiosoever says that RasuluUah (Sallallaho alaihe
wasallam) is dead. He has only gone to meet his Allah, as
Hadhrat Moosa (Alayhis salaam) had gone on Mount
Toor." Some of the Sahabas feared that the death of the
Prophet (Sallallaho alaihe wasallam) meant the end of
Islam, some thought that there was no longer any chance
for the progress of Islam, whereas some were dumb-
founded and could not even speak. It was only Hadhrat
Abu Bakr (Radhiyallaho anho) who, in spite of his extreme
love and attachment with RasuluUah (Sallallaho alaihe wa-
sallam), remained firm, calm, and collected. He got up and
delivered his forceful address, beginning with the verse
jjJ^yii XiJJi\ij , which means "Muhammad (Sallallaho
alaihe wasallam) is but a messenger; many messengers
have passed away before him. Will it be that when he dieth
or is slain, ye will turn back on your heels? He who tumeth
back doth no harm to Allah, but Allah will reward the duti-
ful." This story has been briefly related by me in my book
Stories of Sahabah.

Another point made in the above mentioned hadith is
on what essential basic thing does salvation depend. It can
be interpreted in two ways. Firstly, it may mean: The mat-
ters of Deen are many, but what is that on which all these
things of Deen depend, and which is indispensable?
According to this interpretation, the reply given above is
clearly understood: The whole oiF Deen depends on the Ka-
liftiah which is the fundamental tenet of Islam. Secondly it
can mean that there are hardships in the path of Deen viz.
doubts crop up, the machinations of the devil are a con-
stant source of trouble, worldly needs demand one's atten-
tion, etc.; how can these be overcome? In this case, the
saying of RasuluHah (Sallallaho alaihe wasallam) would
mean' that frequent recitation of Kalimah Tayyibah will
help bvercome all these difficulties, for it develops sincer-
ity of intention, it cleanSes the heart, it causes defeat of the
devil, and has many other benefits, as mentioned' in all
these ahadith. It is said in one hadith that the Kalimah
(iii •;)! ii\ % wards off ninety nine kinds of calami-

ties, the least of which is grief, which is a constant worry
for a man.

Ch. 11: Ahadith on Virtues of Kalimah Tayyabah 141
Hadith No. 27

ui yiUii j^ >* iJia fi\ Ji- If- iJi Ajii j: il^- Ji;* 4'M ^

li* jii, !3ii v'l ;ii V jUi jp Zi\ <v- *^' -^'^ (> '^^ *J» i^* u^ -^«■ ^y^ <*^

Hadhrat Uthman (Radhiyallaho anho) narrated ^
that he had heard RasuluUah (Sallallaho alaihe wasal-
lam) saying: "I know of a Kalimah which, if recited by
a person with sincerity of heart, fobids the fire of Hell
to touch him."' Hadhrat Umar (Radhiyallaho anho)
said: "Shall I tell you what that Kalimah is? It is the
same Kaliniah by virtue of which Almighty Allah hon-
oured RasuluUah (Sallallaho -alaihe wasallam) and his
companions, it is the same Kalimah of piety that was
offered by RasuluUah (Sallallaho alaihe wasallam) to
his uncle Abu Taalib at the time of his death. It is ^\ vi «!!"? .

Note:

This well known story of Abu Taalib, the uncle of Ra-
suluUah (Sallallaho alaihe wasallam) is given in the books
of Hadith, Tafseer, and history. As he had been helping Ra-
suluUah (Sallallaho alaihe wasallam) and the Muslims, Ra-
suluUah (Sallallaho alaihe wasallam) went to him when he
was about to die, and said: "O my uncle, recite (iiviiiiS), even
now, so that I may be able to intercede on your behalf on
the Day of Judgement, and i may bear witness before Allah
that you embraced Islam." Abu Taalib replied: "People will
taunt me for having accepted the faith of my nephew for
fear of death, otherwise I would have pleased you by recit-
ing this Kalimah." RasuluUah (Sallallaho alaihe wasallam)
returned from there deeply grieved. It was in this connec-
tion that the Qur'anic verse

142 Virtues of Zikr

was revealed, which means: "Lo! Thou guidest not whom
thou lovest, but Allah guideth whom He will." It is evident
from this incident that 4hose who indulge in sins and bad
deeds, and disobey Allah and His Prophet RasuluUah (Sal-
lallaho alaihe wasallam), but think that they will get salva-
tion by virtue of the prayer in their favour of some pious
person are sadly mistaken. All power rests with Almighty
Allah, to whom we should always turn and with whom we
should establish our real connection. However, the com-
pany of pious men and their prayers and good wishes can
help us in achieving this end.

Hadith No. 28

j\ ;^\'j csij ^ UJ iC-> ijjuj jiii lUJ ji 4\ Ai ^jU

JU-J 'j4 £\ sLOiii ^1 jpj lU; Sn ^\ ii\ *? 6js^ *?, 'i^ ^>

>T iS\ filli 4\ A\ >jU iX^\ ^ *^\ Oior jlp IjJS 2)0% '^^
^ \j^ ^1, f^yX, ^U-ij ^i>Ji ^/\ di^U ji i')'^ dig]i >, 'J^\

J.j»Jl J* v-y!^ *i' i>» **!!;> i^ ^JJ^ Jj^' -HjO '^^' '^^ '-tr^' JJ C**-^ *^ '^
^y > ^? j'"^' vJli* <i g>j»-J' «> -W-- f -ail J^j J-je il "ill *)1 M y-l 3\Jj

^^jil i;_^ j •ji-i' j U^l 0*1^ *J Jo— ;j

Rasulullah (Sallallaho alaihe wasallam) said:
"After Hadhrat Aadam (Alayhis salaam) happened to
commit the mistake as a result of which he was trans-
ferred from Paradise to this Earth, he used to spend all
his time in weeping, praying and repenting, and once
he looked up towards the Heaven and prayed: "O
Allah! I beg Thy forgiveness in the name of Muhammad
(Sallallaho alaihe wasallam)." "Who is Muhammad?"
came the enquiry through Divine revelation. He
replied: "When you had created me, I saw the words
ii jpj liiJ ii *}» *ii "J written on Your Arsh, and since then
i believed that no human being is superior to Muham-

Ch. II; Ahadifh on Virtues of Kalimah Tayyabah 143

mad {Sallallaho alaihe wasallam), whose name ap-
peared along with Yours." In reply, it was revealed,
"He is to be the last of all the prophets, and will be
your descendant. If he were not to be created, you
would not have been created."

Note:

How, at that time, Aadam (Alayhis salaam) prayed,
wept and besought pardon has been described in many
ahadith. Only those who have experienced the agony of the
displeasure of a master can have some idea about the plight
of Hadhrat Aadam (Alayhis salaam). On account of the dis-
pleasure of earthly masters, a servant gets very much wor-
ried, but in the case of Hadhrat Aadam (Alayhis salaam) it
was the displeasure of the Lord of Lords, the Sustainer of
the whole universe, and in short the anger of Allah the
Great himself over one before whom the Angels were made
to bow, and who enjoyed the position of a favourite. The
higher the position of a favourite, the more he feels the
wrath of the Master, provided he is not mean; and in this
case a prophet was involved. Hadhrat Ibn Abbas (Radhiyal-
laho anho) narrated that Hadhrat Aadam (Alayhis salaam)
wept so much that his weeping exceeded the total weeping
by all the people of this world, and he remained in sajdah
for forty years without lifting up his head even once. Hadh-
rat Buraidah (Radhiyallaho anho) also narrated that Rasu-
lullah (Sallallaho alaihe wasallam) had said: "The weeping
of Hadhrat Aadam (Alayhis salaam), if compared, will
exceed the weeping by all the people of the world." It is
stated in another hadith that his tears would outweigh the
tears shed by all his descendants. Under these circum-
stances, in how many ways he must have lamented and re-
pented can well be imagined. In addition, he even begged
to be pardoned for the sake of Rasulullah (Sallallaho alaihe
wasallam).

That the Kalimah ii jpj ii^ it Vi *ii "i is written on the
Arsh is corroborated by many other ahadith. Rasulullah
(Sallallaho alaihe wasallam) had said: "When I entered
Paradise, I saw three lines written in gold on both sides. In
the first line was written

4ti jpj lu; A( vi ii« i

In the second was written

144

Virtues of Zikr

What we sent in advance (i.e. charity, etc.), we found, what

we consumed we enjoyed, and what we left behind we

lost),

and in the third line was written

jjd^ Ojj 4JJU **\

(People are sinful, but the Lord is forgiving).

A saint relates: "I happened to visit a town in India,
and there I came across a tree, the fruit of which resembles
the almond and has a double shell. When it is broken, a
rolled green leaf comes out with ii jpj JU.' ii "ii ai "J in-
scribed on it in red. When I spoke about it to Abu Yaqoob,
the hunter, he was not suprised at all, and told me that in
Elah he had caught a fish, which had ii «^i ^ii ^ inscribed on
one ear and U jpj i:^ on the other.

Hadith No. 29

'^> -rUjJ. > \ AJl -J JUlj ill '^Ij'^^l ^ ^ ^'V» 'jMi
^JL.^!, >i\4i ^jUJi, ^\ -^ ^i .^^f yi$\ ^« > ill iJl •? Al ^"Ij

Hadhrat Asma (Radhiyallaho anha) relates that Rasu-
lullah (Sallallaho alaihe wasallam) said: "The greatest
name of Allah, which is generally known as Ismul-
A'zam, is contained in the following two verses (pro-
vided these are recited with Ikhlaas)."

^t - iyL) ^JJI jJ')\ > "ill ill i JUlj ii\ ^1 j

Note:

It is stated in several ahadith that whatever prayer is
made after the recitation of Ismul-A'zam is granted by
Allah. However, scholars differ in specifying the Ismul-
A'zam, as is the case with some of the most sublime things
that Almighty Allah keeps them partly secret. This results
in difference of opinion about their specification. Thus,

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 145

there is difference of opinion about Laylatul Qadr (Night of
Power) and in respect of the special time of acceptance of
prayer on Friday. This difference of opinion in such mat-
ters is a blessing in disguise, as explained in detail in my
book on Fadhaail-e-Ramadhaan. Thus, there have been dif-
ferent narrations in respect of Ismul-A'zam; that given
above is one of these. There have been ahadith too in
regard to these two ayaat as follows: —

Hadhrat Anas (Radhiyallaho anho) reported that Rasu-
lullah (Sallallaho alaihe wasallam) had said that no other
verse falls so heavy on the most mischievous and wicked
devils as the two ayats beginning with

•Sr'i ill ^\j

According to Ibrahim bin Wasma, the recitation of the fol-
lowing ayats is very effective in cases of mental derange-
ment, etc., and whosoever is particular in their recitation
will be safeguarded against such maladies; and that these
are written on the corner of the Arsh and cause relief to ter-
rified children or those who fear of the evil eye.

^/J» ;,T f J^l ^^1 > •ill ill •? Al
h^i>^\ (> ill "J ^iJl Al >)

Allama Shami (RahmatuUah alaih) has quoted Imam
Abu Hanifa (RahmatuUah alaih) as saying that Ismul-A'zam
is the word "Allah". He has also stated that Allama Ta-
haawi as well as other scholars supported this view. The
great mystics and Sufis also have reached the same conclu-
sion, and that is why the zikr of this Holy word is practised
more than anything else by their followers. The leader of
the saints, Hadhrat Shaikh Abdul Qadir Jilani (may Allah
enlighten his grave), is also of the same view that "Allah"
is the Ismul-A'zam, provided at the time of its recitation,
there is nothing but Allah in one's mind. He further ad-
vised that during its recitation ordinary people should
think of His grandeur and fear Him, while the specialists in
zikr should also concentrate on His attributes, and the sel-

IS
5?

146

Virtues of Zikr

ected few should have in their mind thoughts of nothing
else except Almighty Allah. He also stated that it was for
this reason that this blessed name is mentioned so many
times, in fact two thousand three hundred and sixty times,
in the Holy Qur'an.

Shaikh Ismail Farghaani (Rahmatullah alaih) relates: "I
had, for a long time, a keen desire to learn this Ismul-
A'zam, and for this purpose I had undergone great hard-
ships: I would fast for days together, so much that some-
times I would fall senseless on account of severe hunger.
One day, I was sitting in a mosque in Damascus, when two
men entered there and stood besides me. To me they
looked like angels. One of them said to the other: "Do you
want to learn Ismul-A'zam?" "Yes", replied the other,
"please tell me." On hearing this conversation, I became
more attentive. The former said, "It is the word "Allah",
provided it is recited with Sidqul-Lija (U- Jj-^) , which
according to Shaikh Ismail (Rahmatullah alaih) is the state
of mind comparable to that of a drowning person when
there is nobody to save him, and he calls Almighty Allah
for help with extreme sincerity. In order to learn the Ismul-
A'zam one should possess high qualities as well as endur-
ance and self-restraint. There is a story of a pious person
who knew the Ismul-A'zam. Once a man came to him and
begged that 'he should be taught the Ismul-A'zam: "You
lack the required capability," said the pious person. "No, I
am capable of learning it," said the supplicant. The pious
person then asked him to go and sit at a particular place
and then come back and relate to him his observations. The
man went there and saw an old man who was bringing fire-
wood on his donkey from the jungle. A policeman came
from the other direction and started beating the old man
and snatched away his firewood. The man was extremely
enraged against the policeman and came back to report the
whole incident before the pious person, and said that if he
had known the Ismul-A'zam he would have prayed against
that policeman. The pious man said: "I learnt the Ismul-
A'zam from that very old man who was bringing the fire-
wood."

Hadith No. 30

J\ii} i)jU A\ j^ 4t A\ JjJ-j Jtf J« i^ l\ ^j ^\ 'J. (t.)

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 147

Rasulullah (Sallallaho alaihe wasallam) said that
Almighty Allah will order on the Day of Judgement:
"Take out of Hell all persons who professed (ii "iji iii "i)
and who had an iota of Imaan in their hearts; take all
those who recited (its 'i\ *ii % or remembered Me in any
way or feared Me on any occasion."

Note:

The blessingsahat Almighty Allah bestows on account
of this Kalimah can be imagined from the fact that if a hun-
dred years old man, who practised Kufr and Shirk all his o
life, happens to recite this Kalimah once with Imaan and | _
sincerity, he becomes a Muslim and all the sins committed r n
by him are washed away; and if he happens to commit any >
sins after he had become a Muslim, even then, by virtue of
this Kalimah, he will sooner or later be released from Hell.

Hadhrat Huzaifa (Radhiyallaho anho) who was a confi-
dant of Rasulullah (Sallallaho alaihe wasallam) narrated
that Rasulullah (Sallallaho alaihe wasallam) had once said:
"A time will come when Islam will become weak and dim
like the worn-out prints on an old cloth, when nobody will
even know about fasting, Hajj or Zakaat, till one night even
the Qur'an will be lifted from this world, so that no one
will remember any ayat. At this time, old men and women
will say that they had heard their elders reciting the Kali-
mah (ii "ii iii^J) and that they would recite it too." A pupil of
Hadhrat Huzaifa enquired: "When there is no Hajj, Zakaat,
fasting or any other fundamental of Islam, will the mere
Kalimah then be of any use?' Hadhrat Huzaifa (Radhiyal-
laho anho) did not answer, but when his pupil repeated his
enquiry a second and then a third time, he replied: "Sooner
or later it will cause deliverance from Hell, deliverance
from Hell, deliverance from Hell." He implied that the Ka-
limah will deliver from Hell after one has undergone the
punishment for not observing the fundamentals of Islam.
This is what is meant by above mentioned hadith that a
person with even an iota of Imaan will be freed from Hell
one day. It is also narrated in one hadith: "Whosoever re-
cites the Kalimah ii "it *!»'i, it will come to his rescue one day,
which may be after he has undergone some punishment."

148

-Virtues of Zikr
Hadith No. 31

t^j $.'i ji'j t}'^ y '^'ji ^Ji lii ^u» 01 jiii j^gjUu aiji^u
iJi^ii *,jj ^,1^ i^'ii u^ ^ ^1 ^lil ^,u ^:ij ^,a jr
h\^ Jiii >i^ ^ _ii J ji,j ^j ^' Jj;ij^' j^ ^^ '^ ^^^ ^'^ J^J^

ur>'i i^^jii us:;ip *^il ^'i jui 4^1 »*i sujii ;j>^ 1:1 u-jj

u«iuj >jvij o;:u( 01 jjj 141. ^-i ^.js- ^^i^, jj^-; ^'

At oi»c^ urjiij u^iwiij \^ l\ ^\ ii\y .i^ji xiU djir
fsr- J^ ^iJi' ^i f*;^ J^ 8>;^ u4Ja »4U.j

.A^ j a^i >\jjj cii -»l ^^ (U-i ^ J<j ^ J5^* ^1 .ijjj u; u-i*-)l Jlij ^JUl

jP JL-JI ^_j y.j JU-.1 ^1 -ifj j^^t j^ ^ gat Ajlj^j jl^l .Ij^ JU ^ iill Jl ^_^
JUj ^\^ J. ^U.1 .Ij^j <^ ^^^H\ J. >j Jl jU, J.. OUJ- Jl *-j x*- ^ ^u
•^'IjJ^I t*^ ^?J C«-^l OL ^j ^\t jL^ ^ OU-L. ^^j cJi^iaJi /i^ i\J>i\ ^y^
^ JU, oUJ xj-i Jl^jj ^^ ^1 ^o^ j^ijj ^ ^yi ,ij^j ,^^ ^1^1 ,|j^^ j^^l ^1^^^

**' j*j ^-^ yj <ii>--! c/ -"-^ j'>" *i!5j

There came to Rasulullah (Sallallaho alaihe wasal-
1am) a villager who was wearing a long silken robe bor-
dered with silken lace, and said to the Sahaba: "This
friend of yours wants to exalt every ordinary shepherd
and his children, and to degrade every (noble) horse-
man and his children." Rasulullah (Sallallaho alaihe
wasallam) got up in anger and pulling his robe by the
lapel said to him: "Are you not dressed like a fool?"
Then after going back to his seat, he added: "At the
time of death, Hadhrat Nooh (Alayhis salaam) sum-
moned his two sons and said to them: 'I recommend to
you two things and warn you against two things. The
two things against which I warn you are shirk and ar-

Ch. 11: Ahadith on Virtues of Kalimah Tayyabah 149

rogance. And of the two things which I recommend,
one is the Kalimah (4> -il iJi-S), which weighs heavier than
all the Universe together with ail its contents; m fact
the latter, if placed under it will get crushed and
crumble on account of its weight; and the second is
(.jUa-j 41 MiL.) , which two words constitute the prayer of
all the creation, and by virtue of its blessings every-
thing gets its sustenance.

Note:

The comments of Rasulullah (Sallallaho alaihe wasal-
lam] on the clothes implied that the outward appearance
provides an indication of one's inner self. When a person s
outward behaviour is incorrect, his inner mind is bound to
be defective as well. Hence every effort is to be made to im-
prove the exterior because the interior is dependant on it, ^
and the Sufis lay stress on outward cleanliness through ag
Wudhu, etc., as a first step for attaining inner purity. Those ^
who talk of internal improvement and ignore the external
betterment are not right. The external betterment is as im-
portant as the internal one. One of the duaas of Rasulullah
(Sallallaho alaihe wasallam) was:

kju ^^ ji^ti ^-^ :; '> ^>;r- ^' ^'

O Allah! make my interior better than my exterior, and
make my exterior noble and good). Hadhrat Umar narrates
that this duaa was recommended to him by Rasulullah
(Sallallaho alaihe wasallam).

Hadith No 32

^ y > >^ ^ '^' ^i P^^ ^' ^ -^^ ^'^ ^^ '^ ^^^^

jb^i t^ i) >J^ 'j^J '■fj^^ "^'^J «i?>j!^' "^J "^-^^ "^^ ^- '■^''^ *^-' -'*-^'-' ^-*'' ''-V

150

Virtues of Zikr

1\ Ni ^ii N jii ^^ >i j,i Ni yi N jji |UWj ^juT Jii N} 'Ji N j»i ^ Jii VI ;ii N
^>i *J ^.^ ^ ii j^jO jj i:^ jj_>. ^yi ^^ j,i -nJi ;i, vj ji; ^ i^j ^j u>:.i3

.u-M jiij .0^ jp |j^j jSui Jii ^ ^^1 .yi ^jj ^ ju*ii ys- ,^^^ ^ lir
ii vi yi V jii ^ ^UwJi ^>.~ ^ tiijjj ooiuji ^- ^_, ^j^\, ^\^^ ^jj out 4r
W *) o^;^ ji jj j\^j. ^i ^"^1 i^j -L* ii >r p«iu ui._. u)u *ji j^

^jil <J* ^.5U ^ U.y^ ,Ux ^jjj cJi -.1 -uljs^r-j *Ul ^y^ ^ >. Jli ^i ^'if!

j>i J'^i j >^i ./"i y_ii j\j^. ^it, ^uJi ji^ ^x ^vi .0,;. ^ j'->ui j,i J r

•>J JUJI >r j ULat JiUJL j^l J>1 Jp ^"jLJt ijjj

Once Hadhrat Abu Bakr (Radhiyallaho anho) came to
Rasulullah (Sallallaho alaihe wasallam) in a very sad
mood. Rasulullah (Sallallaho alaihe wasallam) asked
him: "You look very sad. What is the matter with
you?" He replied: "My cousin died last night, and I
was sitting near him when he breathed his last." "Did
y°M Pn'"^"^'^^ h™ to recite iiV!iJ!"i?" asked Rasulullah
(Sallallaho alaihe wasallam); "Yes", said he. "Did he
recite?" asked Rasulullah (Sallallaho alaihe wasallam)
"Yes, he had recited it." said he. "Then certainly he
will go to Paradise," said the Prophet (Sallallaho alaihe
wasallam). "What do the living people get if they recite
this Kahmah?" enquired Abu Bakr (Radhiyallaho
anho). Rasulullah (Sallallaho alaihe wasallam) said
twice: "This Kalimah will demolish and even elimi-
nate their sins."

Note:

Stress is laid in many ahadith on reciting Kalimah near
the dead and in the graveyard. It is said in one hadith that
the Kahmah (iiviiii"?) should be recited profusely during a
funeral. In another hadith it is said that cJi-s'iiii-J (none is
worthy of worship except Thee) will be the distinguishing
mark of this Ummat, when they pass over the Siraat (the
Bridge). In yet another hadith, it is related that when they
wi rise from their graves on the Day of Resurrection, they
will be reciting.

^j-Jii' J^yQ^ .-«»' > j A\ 'i\ ii\ -i

(Nobody is worthy of worship except Allah, and on Him
the faithful will rely). In a third hadith. it is said that their

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 151

mark of distinction in the darkness of the Doomsday will
be (^i-iiii!"!) .

The blessings of frequent recitation of the Kalimah fre-
quently becomes apparent just before one's death, and in
the case of some pious men. these blessings appear even
earlier in their life. Abul Abbaas related: "I vvas lying sick
in the town of Ashbila. I saw a large flock of huge birds ot
different colours, white, red, green, etc., which were
spreading their wings all together and there were many
men who were carrying something in big covered trays, i
took them as gifts of death, and started reciting the Kalimah
Tayyibah hurriedly. Then one of those men said to me that
the time of my death had not yet come, and that this was a
gift for another believer."

Just before his death, Hadhrat Umar bin Abdul Aziz
(RahmatuUah alaih) asked those around him to make him
sit up After they did so, he said: "O Allah! You ordered
me to do many things, which I could not do, and You for-
bade me certain things, but I disobeyed you in them. He
repeated these words thrice, and then after reciting
(iciiiii-i) began to stare in one direction. Somebody asked
him what was he looking at He said: "There are green fig-
ures who are neither men nor Jinn", and then breathed his
last.

Sombeody saw Zubaidah (RahmatuUah alaiha) in
dream and asked her hotv she fared. She replied that she
has been pardoned on account of reciting four Kalimahs.

(i) I will hold fast unto (i< -fl *)'.•*) until I die,
(ii) I will take (ii ■ii M) with me into my grave,
(iii) I will pass my time of solitude with (ii-iiM),
(iv) I will take (ii-jiiit*}) with me when I appear betore
my Sustainer.

Hadith No 33

152

Virtues of Zikr

l^ ^1^1 UJI |2^-Ij O^ .:^^ Jll jSl jj UIj JiiL ^1 ^oryi^J cJi OU^lj *U-Nl

Hadhrat Abu Zar Ghifari (Radhiyallaho anho) sub-
mitted: "O, Rasulullah (Sallallaho alaihe wasallam)
favour me with some advice." Rasulullah (Sallallaho
alaihe wasallam) said: "When you happen to commit a
sin, hasten to do a virtue in atonement, so that the ill
effect of the sin may be washed away." Abu Zar (Rad-
hiyallaho anho) then further enquired: "O Rasulullah!
(Sallallaho alaihe wasallam) is recitation of (ii'iiiii'i)
also a virtue?" "It is the best of all virtues," was the
reply of Rasulullah (Sallallaho alaihe wasallam).
Note:

A minor sin, no doubt, is washed away by a virtuoys
deed, but a major one is wiped off, as a rule, through
Taubah or of course through the Mercy of Almighty Allah,
as explained earlier in this book. In either case, the wiped-
out sin is neither written in the account of deeds nor men-
tioned anywhere else. So it is said in one hadith that when
a man does Taubah, the Almighty Allah makes the scribing
angels forget that sin. It is forgotten even by the hands and
feet of the sinner, and even by the piece of land where it
was committed, so that there is nobody to give evidence for
that sin on the Day of Judgement, when the hands, feet, and
other parts of the body of the person himself will stand wit-
ness for his gopd or bad deeds, as will be explained in
Hadith No. 18 of Chapter 2 part 3.

The subject matter of the above mentioned hadith is
supported by many other ahadith. There are many ahadith
to the effect that Taubah from a sin washes it away, as if
one had never committed it. Taubah means to repent and
feel ashamed of the sin that has been committed, and make
a firm resolution not to repeat it.

Rasulullah (Sallallaho alaihe. Wasallam) according to
one hadith has said: "Do worship Allah only, and do not
ascribe any partner to Him; be sincere in all your actions es
if you are standing before Almighty Allah; consider your-
self among the dead; remember Allah near every stone and

Ch. II: Ahadith on Virtues of KaJimah Tayyabah 153

every tree, so that there are many witnesses in your favour
on the Day of Judgement; and if you happen to commit a
sin do some virtue immediately in atonement thereof, so
that if the sin is committed in secret the virtue should also
be done in secret, and if the sin is committed openly the
virtue should also be done openly."

Hadith No 34

^\ m JS ji # ^« jpi J\i J« i^ A< ^j i^»iJl ^ j^ (Ti)

^i^ ijis- ^ -^i ^^'5% ^^ ^:(^_ '^ ''^' '^''^ ^^]

Rasulullah (Sallallaho alaihe wasallam) has said: ||
"Whosoever recites the following ten times will be re- |
warded with forty thousand virtues" :

\'^ il j^^j \^'i% 1>V> M,y ^^ '-^^ '-^'J '^' '^''' ^'' •*^'

Great rewards are mentioned in the books of hadith for
reciting Kalimah Tayyibah a certain number of times. It is
said in one hadith: "When you offer an obligatory Salaat,
then recite:

;4 *.^ j^ > >i -^^ ^-» '^^ ^' ^ *^ "^ '"^^ '^* "^^ ^' '^"

ten times, because its reward is equivalent to that of releas-
ing a slave from bondage."

Hadith No 35

i j^i-Uj ^»^'5 J^jy '-ii^ '•^' ^ ^-f"^ ^^ '^' '^' ^' "^ "^^

154 Virtues of Zikr

It is said in another hadith: "Whoever recites:

'' .» . >

ijiT a ^'^j juj; ^j jj^^ \x^ (jLti :i ^^i ijj.j ^ •^'i ^j, ^

two million virtues will be written to his credit.
Note:

How great is the kindness and benevolence of
Almighty Allah, that He bestows thousands and millions of
virtues for the mere recitation of this Kallmah, which
action does not involve hard labour or much time; but, un-
fortunately we are negligent and remain so much absorbed
in our wordly pursuits that we never care to take advantage
of these bounties. Almighty Allah grants at least ten times
reward for every virtue, provided it is done with Ikhlaas,
and then this reward multiplies further according to the
degree of sincerity. Rasulullah (Sallallaho alaihe wasallam)
has said: "When a person embraced Islam, all his previous
sins are forgiven, and then every virtue is rewarded ten to
seven hundred times, and even more than that as Almighty
Allah may please, but a sin is indicated as a single deed
and if it is forgiven by Allah it is not even mentioned in the
account of deeds." According to another hadith, a virtue is
noted in the account of a person as soon as he intends to do
it, but when it is actually done its reward is increased from
ten to seven hundred times, and even more, as Allah may
please. There are many ahadith to this effect, that Allah's
bounty knows no limits, provided a person tries to deserve
it. The pious people keep this thing in view, and so they
are not misled by any amount of worldly wealth.

'^,^\'^

(O Allah! make me one of them).

Rasulullah (Sallallaho alaihe wasallam) had said:
"There are six kinds of deeds and four categories of people.
Of the deeds, the first two kinds lead to definite results,
two carry equivalent rewards while the reward is ten times
for the fifth and seven hundred times for the remaining
one. Of the first two kinds of deed, one is certain to lead to
Paradise a person who is free from Shirk at the time of his
death, and the other is certain to lead to Hell a person who

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 155

is committed to Shirk at the time of his death; of the two
kinds of deeds which bring equivdent rewards, one is to
make firm intention for a virtuous deed (before its actual
performance), and the other is to commit a sin which is
also recorded as one only. The fifth is to do a noble deed,
the reward for which is ten times, while the sixth is to
spend wealth in the path of Allah, in which case the
reward is enhanced seven hundred times.

Of the four categories of people, the first is of those
who enjoy prosperity in this world but will face adversity
in the Hereafter, the second is of those who face adversity
in this world but will enjoy prosperity in the Hereafter; the
people in the third category face adversity in both the
worlds i.e. they are poor in this life and will be punished
in the Hereafter, and the fourth category includes those
who are well off in both the worlds.

A person came to Hadhrat Abu Hurairah (Radhiyallaho
anho) and asked him if he had narrated that Almighty
Allah multiplies the reward of some virtues one million
times. He swore in confirmation that he had heard it
exactly like that. According to another version, he had
heard it from Rasulullah (Sallallaho alaihe wasallam) that
the reward of some virtues is two million times. Almighty
Allah says in the Holy Qur'an (U** i>i UJi yt ■^Hi W**^) that
He multiplies the virtues and grants from His treasure great
rewards. Who can imagine the extent of the reward which
has been described as great by Almighty Lord?

According to Imam Ghazali, (RahmatiiUah alaih) the
great reward will be possible only if we recite these words
with full concentration on their meanings, because import-
ant attributes of Almighty Allah are described therein.

Hadith No 36

Ai-i t; ;;^. U jtt^ i^t ^ is^ ii ^i y»W» ^ > -^ (n)

Jijit f »U-JI Jl *i> jiy f i,b y} »\j ;» 'jr^ VU, *.!.U jt\3 j,lj >!, ^ .Ijj

156 Virtues of Zikr

Rasulullah (Sallallaho alaihe wasallam) said, "When a
person performs wudhu (ablution) properly (i.e. ob-
serving all its essentials as well as details) and then re-
cites:

(I bear witness that there is none worthy of worship
except Allah, the One who has no partner, and also
that Muhammad is His slave and prophet), all the eight
gates of Paradise are thrown open for him, so that he
may enter as he likes, through anyone of them.

One gate is enough for entering into Paradise, but
opening of all the eight gates is a mark of special welcome
and extreme favour. According to another hadith, a person
who did not indulge in Shirk before his death, and never
committed any unlawful murder, is allowed to enter para-
dise as he may like through any one of its gates.

Hadith No. 37

i;u 4it VI iji -^ J>' a;^ J^ '^ Jii # ^1 Ur^ *iiiiii J^i ^ (fV)
4^ji jj^H '^pj ^JUi ii;) ^V i^j'j iiiisii fji s im. -ii 5>

i'3j' *^J > J« ji ^\ 4i^ >Jj»i' Ji^

A person who recites (ii'iliW'i) ope hundred times a day,
will on the Day of Resurrection, be raised with his face
shining Hlce the full moon, and none can surpass him
in excellence on that day except one who recites this
Kalimah rfiore than he.

Many ahaadith and ayaat confirm that (it "ii iit"?) is a light
for the heart as well as for the face. It has been observed

4-1 I Ch. II: Ahadith on Virtues of Kalimah Tayyabah 157

that the pious people who are used to reciting this Kalimah
excessively have a sort of brightness over their faces, even
during their earthly life.

Hadith No. 38

•^\^ > \y^\ J« ^ y ' ^ i^ A* ^3 ^^ ^\ > (TA)

j]\ j\r ^ 2\i »%\ ^\ ill "J o>ii ^ ^>iij 'a\ ^\ iJ( % y^ Jji
A^(j ^v 3 'J, jij^' t:- 3 'j-M- ;i Ai H\ ii» •? ^

} v^> Cr- J«> fl^' J' v-iJ' 'i ^' *^^' ^J^^' J ^•*^' *^->^ *^' ^ '^-^'

,^ *j' j-jLi ^j ,y.-»ii J- ^ j >^i ./ij J^i ^i-is" 0^^=^' s? r^ *i c>' ^J I S

ii,A^ j^ A-i j^ i^-' o< by^ ^> iir" ji^"*' '^'^^ s? ^-^^ sfi' ^' ''J^J ^*^' ^
^i J. ujsii, jO—j JL*-i .ijj iii Ml *)i N fv 1>^ >^' t*^' '^J ■*' r'J^-J ^'■' ^-''^

;,wJli *! ;»i;j iJ^i >•> ^1 "^1 *!! "^ *'">*S' ^^ JlT ^ iU- j^ fU-lj i,b yii, xi-i ^ij-rf

i^>^ ii'jj > s?j j^> J^-*'-(' ^' *^' *'' ^ *''^ ^'^"^ a* *-*j J* >:^ -^'i'^' t*^ ^J

Rasulullah (Sallallaho alaihe wasallam) says, "Teach
the Kalimah (*'iiM) to a child when he starts speaking
and persuade a dying person to recite <* "ii iii"i) . He who
has had his beginning with (it^'.iiiS) and has his end
with (4' I'tAit'i) . he would not be required to account for
any of his sins, even though he lives for thousand
years, (i.e. either he would commit no sin, or if he hap-
pened to commit any sin, it would be written off by
virtue of Taubah or through the sheer mercy of
Almighty Allah).

158

Note:

Virtues of Zikr

The best way to persuade a dying man to recite the Ka-
limah is that those sitting near him should recite it, so that
on hearing it he may also do the same. He should not be
compelled to do it, because he is dying in agony. That a
dying person should be persuaded to recite the Kalimah
has been stressed in many ahaadith. In several ahaadith,
Rasulullah (Sallallaho alaihe wasallam) is reported to have
said, "The sins of a person who is blessed to recite the Ka-
limah at the time of death are washed off just as a building
is washed away by flood water." According to other ahaa-
dith, one who recites this blessed Kalimah before his death
gets all his past sins forgiven. It is said in one hadith that a
hypocrite is never able to recite it (at the time of his death).
It is said in another hadith that we should give (iii "ii iii-i) as
provision to our deceased ones. According to a hadith,
one who brings up a child till he is able to recite (iiV! ill's)
will not be required to render any account. In one hadith it
is said, "When a person who has been steadfast in offer-
ing salaat is about to die, an Angel comes to him, drives
away the Satan and persuades him to recite the Kalimah

It is however often observed that this sort of persua-
sion proves useful only in case of those who are accus-
tomed to the recitation of the Kalimah during their lifetime.
A story is related about a person who used to trade in
straw! When he was about to die, people tried to persuade
him to recite the Kalimah, but he only cried out, "The price
of this bundle is so much and of that is so much." Many
such incidents, which had been actually observed, have
been described in the book, "IlJuzhatul Basaateen".

Sometimes, involvement in a sin prevents a dying
person from reciting the Kalimah. The Ulama say that
opium has seventy disadvantages, one of which is that the
opium-user cannot recollect the Kalimah at the time of his
death. On the contrary, brushing one's teeth (with mis-
waak) carries seventy benefits, one of which is that to recite
Kalimah at the time of his death. It is related about one
man that, when he was persuaded before his death to recite
the Kalimah, he expressed his inability to recite, because
he said, he used to cheat through underweighing. There is
a story of another person who, when persuaded to recite
the Kalimah, said. "I cannot say it, because I was tempted
to cast sinful looks on a woman who had come to purchase

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 159

a towel from my shop." Many such stories are related in
the book. 'Tazkirah Qurtabyah'. In view of the foregoing, it
is essential for a man to ask and seek Allah's help, forgive-
ness of his sins, and to recite the Kalimah at the time of
one's death.

Hadith No. 39

yjtA^\> "a

The Holy Prophet (Sallallaho alaihe wasallam) has
said, "No deed can excel recitation of (ii "S! iii"}) and this
Kalimah does not let any sin remain unwashed."

Note:

That no deed can excel professing this Kalimah is
quite apparent, because without belief in this Kalimah no
action carries any reward. It is the pre-requisite for the ac-
ceptance of Salaat, Fasting, Hajj and Zakaat. because unless
there is Imaan, no action is acceptable. Recitation of Kali-
mah Tayyibah, which amounts to profession of faith, is not
dependent on anything else. If a person has only Imaan and
no other virtue in his account, sooner or later he is bound
(through the grace of Allah) to get admission into Paradise.
On the other hand, if a person does not possess Imaan. then
no amount of good deeds will be sufficient for his salva-
tion.

The second part of the above-mentioned hadith is that
the Kalimah does not let any sin remain unwashed. It is
unanimously agreed that if a person embraces Islam in his
old age, and immediately after recitation of the Kalimah he
happens to meet his death, then all his sins which he had
committed as. i disbelievt before his declaration of Imaan
are remitted. If, however recitation of the Kalimah in an
earlier stage is implied, then the hadith means that the
Kalimah purifies and polishes the heart, and its excessive
recitation will cleanse the heart, to such an extent that he
must do Taubah, which will result in the forgiveness of his

IJS

160

Virtues of Zikr

sins. According to one hadith, if a person is particular to
recite iiii'iiit'J before going to sleep and after getting up,
even his wordly affairs will lead to the betterment of his
life in the Hereafter, and he will be guarded against misfor-
tune and trouble.

Hadith No. 40

jj^ui ^ tlfi^i ai»ui uuiij isii ^\ ii\y jji i^Uii ui o>L-j

Rasulullah (Sallallaho alaihe wasallam) has said,
"Imaan has more than seventy (According to some,
seventy seven) branches, of which the most important
is the recitation of ]ki -fi m , and the least one is to
remove some obstacle (stone, wood, thorn, etc) from
the way; and modesty also is a special requisite of
Imaan."

Note:

Modesty has been specially mentioned, because it
serves as a safeguard against many sins like adultery, theft,
dirty talk, nakedness, abusive language, etc. Similarly, the
fear of bad reputation leads to virtuous acts: In fact, fear of
getting a bad name in this as well as in the next life actu-
ates a man towards all good deeds, including of course
Salaat, Hajj, Zakaat, etc, and obedience in all respects to
Almighty Allah. Thus, there is the well-known proverb,
"Be shameless and do whatever you like." There is also
one hadith to this effect

"If you do not feel ashamed, you will do whatever you
like." The f^ct is that we abstain from misdeeds for fear of
disgrace and shame. A sense of modesty and shame makes
one think, "If I do not offer salaat, I will face disgrace in the
Hereafter." But if one has lost all sense of shame, he will
say "What does it matter if others call me low?"

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 161

According to the above-mentioned hadith, there are
more than seventy branches of Imaan. In many ahadith, this
number is given as seventy-seven. Scholars have written
detailed commentaries on these seventy seven branches.
Imam Abu Haatim bin Hibbaan (Rahmatullah alaih) wrote,
"I contemplated on the meaning of this hadith for a long
time. When I counted the forms of prayers, the number far
exceeded seventy-seven. If I counted the things which are
specially mentioned in the ahaadith as branches of Imaan,
their number was less. The things counted as part of Imaan
in the Holy Qur'an would also total less than this. I, how-
ever, found that the total of such things mentioned in both
the Qur'an as well as the hadith, agreed with this number. I
therefore concluded that the abov^-mentioned hadith im-
plied all these things." "s

Qaadhi lyaadh (Rahmatullah alaih) writes, some people | g
have made special efforts to give details of these branches .| "^
of Imaan by means of Ijtihaad, but failure to know all these >
details does not mean any defect in one's Imaan, as its
basic principles (with their details) are so well known.
Khattaabi (Rahmatullah alaih) says that full details of the
exact number is known only to Allah and His Apostle, but
they are there in the Islamic Code (Shariat), and therefore
it does not matter if their details are not known.

Imaam Nawawi (Rahmatullah alaih) has written that
the Prophet (Sallallaho alaihe wasallam) has said that Kali-
mah Tauheed i.e. (* 'il ai"?) is the most important branch of
Imaan. This proves that it is the highest thing in Imaan,
and that no other branch of Imaan is superior to it. Thus,
belief in Tauheed is the most important essential of Imaan
and is incumbent on every believnr. The least thing (in the
order of merit) is the removal of anything that is likely to
cause obstruction or inconvenience to any Muslim. The
degree of importance of all the remaining essentials of
Imaan lies in betweeen the two; it is enough to believe in
them in a general way just as it is necessary to believe in
the angels in a general way without knowing their names
and details. Some Mohaddiths have however written books
about their details. Abu Abdullah Haleemi (Rahmatullah
alaih) wrote a book, Fawaaidul Minhaaj on this topic,
Imam Bayhaqi (Rahmatullah alaih) and Shaikh Abdul
Jaleel (Rahmatullah alaih) wrote books which they called
Shu-abul Imaan. Ishaaq Qurtubi (Rahmatullah alaih) wrote

162

Virtues of Zikr

Kitabnn Nasaa-'ih and Imam Abu Haatim wrote "Wasful
Imaa wa Shu-abihi."

Tne commentators of Bukhari, the most famous collec-
tion of ahaadith, have summarised the contents of these
books at one place. The gist of this summary is that com-
plete Imaan in reality consists of three components: firstly,
confirmation by heart of all the essentials of Imaan, sec-
ondly, confirmation by word of mouth; and thirdly, confir-
mation by our physical actions. Thus, the branches of
Imaan are divided into three categories, the first of which
concern the intention, belief and action of the heart, the
second concern the use of the tongue, and the third con-
cern all the remaining parts of the body. All the things of
Imaan are included in these three categories. The first cat-
egory includes thirty articles of faith, as follows:

1. To believe in AUah-In His Being and His Attri-
butes, and that He is One, has no partner, and that
there is no one like Him.

2. To believe that all things except Him, were created
afterwards by Him, and that only He has been
there forever.

3. To believe in the Angels.

4. To believe in the revealed Books.

5. To believe in the Apostles of Allah.

6. To believe in Destiny, i.e. whether good or bad, it
is ordained by Allah.

7. To believe in the life after death, including inter-
rogation in the grave, punishment in the grave,
resurrection, the Day of Judgement, rendering ac-
count of ones deeds, and passing over the Bridge
of Siraat.

8. To believe in the existence of Paradise, and that
(by the grace of Almighty Allah) the Believers will
live in it forever.

9. To believe in the existence of Hell, with its
severest punishments, and that it will last for ever.

10. To love Almighty Allah.

11. To love or hate other people for the pleasure of
Allah (i.e. to love the pious and hate the disobe-
dient ones). It includes, of course, loving the Saha-
bas, specially Muhajirs, Ansars, and descendants
of Rasulullah (Sallallaho alaihe wasallam).

Ch. 11: Ahadith on Virtues of Kalimah Tayyabah 163

12 To love Rasulullah (Sallallaho alaihe wasallam),
which include cherishing the highest esteem for
him, offering Durood on him, and followmg the
Sunnah i.e. his way of life.

13. To practise Ikhlaas, which includes avoiding show
and hypocrisy.

14 To make Taubah i.e. to repent over one's sins from
the core of the heart, and to be determined not to
repeat them.

15. To fear Almighty Allah.

16. To hope and pray for the mercy of Allah.

17. Not to despair of Almighty Allah's mercy.

18. To remain thankful to Allah.

19. To be faithful in one's promise.

20. To exercise patience.

21. To show humility, which includes respect for the
elders.

22. To show kindness and pity, which includes kind-
ness to children.

23. To be resigned to one's fate.

24 To practise tawakkul i.e. to depend on Almighty
Allah.

25. To refrain from self-praise and self-aggrandise-
ment. This includes self reformation also. •

26. Not to harbour rancour and jealousy against
others.

27. To cultivate modesty.

28. To restrain one's rage.

29. Not to deceive, cheat or suspect others.

30. To expel from one's heart the love of the worldly
things, including that for wealth and status.

According to Allamah Ainee, (Rahmatullah alaih) this
list covers all the functions of the heart. If anything is
found apparently missing, a little thought will show that it
is covered by one item or the other of this list.

The second category includes the functions of the

164

Virtues of Zikr

tongue, and there are seven essentials in this respect, as fol-

1 . Recitation of Kahmah Tayyibah.

2 . Recitation of the Holy Qur'an.

3 . Acquisition of Ilm (religious knowledge).

4 . Propagation of religious knowledge to others.

5. Duaa, i.e. supplication.

6. Zikr of Allah, including Istighfaar.

7. To abstain from loose and useless talk.

The third category includes bodily actions. In this re-
spect, there are forty essentials which are divided into
ttiree parts. The first part which includes actions that relate
to the self or person of an individual. These are sixteen, as
tollows: —

1. Observing cleanliness of body, clothes and place
The cleanliness of body includes wudhu and
obligatory bath, purification from menstruation
and post-birth blood.

2. Offering salaat, including fardh, nafl and qadhaa
saiaat. This would mean offering and fulfilling its
pre-requisites.

3. Giving sadaqah (charity), which includes zakaat,
Sadaqatul-Fitr, voluntary alms, feeding people, en-
tertaining guests, and liberating slaves.

4. Fasting, obligatory as well non-obligatory.

5. Performing Hajj, obligatory or non-obligatory It in-
cludes making Umrah and Tawaaf .

6. I'tikaaf (remaining in a mosque in full devotion)
which includes search for Lailatul Qadr.

7. Leaving one's home for the defence of the Deen
This includes Hijrat (migration for the sake of
Allah).

8. Fulfilling one's offerings.

9. Steadfastness in one's oaths.

10. Payment of atonement money, if due.

Ch. II: Ahadith on Virtues of Kalimah Tayyabah 165

11 Covering the essential parts of the body, as re-
quired by Islam, during salaat and outside salaat.

12. Offering of sacrifice and taking care of animals to
be offered.

1 3 . Making arrangements for the funeral .

14. Payment of debt.

15. Rectitude in dealings, and abstaining from usury.

16. Giving correct evidence, and not concealing the
truth.

The second part, which includes action involving treat-
ment with one's relatives and others, has six essentials:—

1. Getting married as a safeguard against adultery.

2. To discharge obligation towards one's family
members, servants and subordinates.

3. Good treatment towards one's parents, and being
kind and obedient to them.

4. Bringing up one's children in a proper way.

5. Remaining on good terms with one's relatives.

6. Obeying one's elders, and following their advice.
The third part includes eighteen essentials, which re-
lates to our social obligations to society in general:—

1. To rule one's domain with justice.

2. To support the right party.

3. To obey the rulers, provided their orders are not
against religion.

4. To work for the betterment of mutual relations, in-
cluding punishing the wrong-doers and making
Jihaad against the rebels.

5. To help others in their npble deeds.

6. To enjoin the good and forbid the evil; it includes
work and speech for propagation of religion.

7. To carry out the punishments enjoined by religion
(for specific offences).

8 To take part in jihaad i.e. to fight in the path of
Allah. It includes guarding the defence lines.

166 Virtues of Zikr

9. To pay off our dues and return amaanats; this in-
cludes payment of Khums (payment of tax equal to
one fifth of the booty).

10. To lend (to the needy) and to pay back the debt.

11. To discharge our obligations to our neighbours
and to be kind and helpful to them.

12. To be fair in one's business dealings; it includes
savings and earnings in a lawful manner.

13. To be careful in expenditure; one should guard
against extravagence as well as miserliness.

14. To make salaam and respond to the salaam.

15. To say ii^l^y (May Allah have mercy on you)
when somebody happens to sneeze.

16. Not to be the cause of trouble and loss to others.

1 7. To avoid idle and useless pursuits.

18. To clear troublesome obstructions from the way.

The seventy-seven branches of Imaan have been
counted above. Some of these can be merged together as
tor example earning and spending can be put together,
under fair dealings. Careful consideration can enable one to
cut down the total to seventy or sixty-seven, the numbers
given m some ahaadith.

The above list has been prepared mainly from the com-
mentary of Allamah Ainee (RahmatuUah alaih) on Bukhari
Shareef wherein these things are mentioned in their order
ot merit. Selection has been made also from other books,
I.e. Pathu -Baari of Ibn Hajar and Mirqaat of Allamah Qari

Scholars have written that the implied essentia . of
Imaan are as given above. One should ponder over these,
and be thankful to Almighty Allah for the good qualities
acquired already, because all goodness is possible only
through His grace and mercy. In case of deficiency in re-
spect of any quality, one should strive for it and keep on
praymg that Almighty Allah may grace him with His bless-
ings.

Ch. Ill: Aycicil nienlioning Third Kcilimoh 167

CHAPTER III

(The Third Kalimah)

The virtues of the third Kalimah, i.e. (jirr^yi^-i^ii'^i-.
jLui»3*ouS) which, according to some narrations is also tol-
lowed byA,-iuii-i,J>-i). are described in this chapter. These
words are also known as Tasbihaati-Fatimah, because the
Prophet (Sallallaho alaihe wasallam) had advised his most
beloved daughter. Hadhrat Fatimah (RadhiyaUaho anha) to
recite these regularly, as will be described later on. As
there are many verses of the Holy Qur'an and several aha-
dith in respect of this Kalimah, this chapter is divided into
two parts. The first part contains the Quranic verses and
the second part the sayings of the Prophet (Sallallaho
alaihe wasallam).

PARTI

This part includes the verses of the Holy Book that
relate to the Kalimah

As a rule, the greater the importance of the subject matter,
the stress on the method of describing it, make it thor-
oughly understood. That is why the meanings and signiti-
cances of these words have been explained in various ways
intheHolyQur'an. . _ ,

The first of these phrases is (Auu;-). n means tnai
Almighty Allah is free from all defects and shortcomings,
and it is a declaration of firm belief in His being so,
Almiehtv Allah has ordered its recitation, and has also in-
formed us that the angels and all other creation remain
busy in reciting it. Such is also the case with the other
words of this Kalimah. in that their significance and im-
portance is stressed in so many ways in the Holy Que an.

i^) djd '^JUJj iiAU< jv-i j^j (>)

168

Virtues of Zikr

1. (At the time of creation of man, the angels had
said,) "We hymn Thy Praise, glorify and revere
Thee."

2. (When the angels were put to a test vis-a-vis the
first man, they submitted,) "Glory be to Thee. We
have no knowledge save that which Thou hast
taught us; Thou art the Knower and the Wise. "

(U ji.

J') j^y^j ^\ i^j \'j^ dJLtj jriij (f)

3. Remember Thy Lord exceedingly, and praise
(Him) in the early hours of night and morning.

(Y.J. Lij) j^\ otop. m duul. m lii ciku u?j (i)

4. (Wise men are those who remain busy in the zikr
of Allah, and ponder over the wonders of Nature
and say,) "O, Lord! Thou created this not in vain.
Glory be to Thee; preserve us from the doom of
lire."

5. Far removed it is from His Transcendant Majesty
that He should have a son.

6. (On the day of judgement when Allah would en-
quire from Hadhrat Eesaa (Alayhis salaam)
whether he had preached to his followers the faith
in Trinity, he would say,) "Allah Be glorified; it
was not for me to utter that which I had no right. "

(^^Y fUi) li'jfuu \Xe- ^UJj iu;- (V)

7. Glorified be He and exalted high above (all) they
(Unbelievers) ascribe unto Him.

(^w ^\^\) j^»]Jl Jji Uij ddl dJ dUU;L Jli Jlii Uii (A)

Ch. Ill: Ayaat mentioning Third KaJimah 169

8. (When on the mountain of Toor, Hadhrat Moosa,
(Alayhis salaam) could not withstand even a
glimpse of Allah's glory and became senseless),
and when he woke up he said, "Glory unto Thee; I
turn unto Thee repentaiit, and I am the first of true
believers.

9. Lo! those who are with thy Lord (i.e. angels) are
not too proud to do Him service, but they praise
Him and adore Him alone. r , <-

The Sufis have written that the mention of the o ^
negation of pride before anything else implies that g ^^
to be free from pride is a pre-requisite for con- S"^
stancy in prayers, and that pride makes one neg- ■^
lectful in prayers.

10. Be He glorified above all that they (unbelievers)
ascribe as partners (unto Him).

'11 Their (i.e. of dwellers of Paradise) prayers therein
will be "Glory be to Thee, Allah", and their greet-
ings therein (among themselves) will be "Peace,"
and the conclusion of their prayer wil be "Praise
be to Allah, Lord of the worlds."

12. Praised be He and exalted above all that ye (non-
believers) associate with Him.

(VL ^y.) >J' > *^ '-iJj ^' '^^ 4^ (^^)

170 Virtues of Zikr

13. They say, Allah had taken (unto Him) a son. Glori-
fied be He; He hath no needs.

14. Glory be to Allah, and I am not of the idolators.

«i> j* aSCi^Jlj ?aU< itjJl ^,j (>0)

15. And the thunder (angel) hymneth His praise, and
(so do) the other angels for awe of Him. It is stated
by the scholars that if anybody on hearing the
thunder recites

*si> JA i^'lj »j^_ J^jJl ^ ^ii ^u^

he will be immune from the ill consequences
of lightening. It is narrated in one hadith, "Make
zikr of Allah when you hear the thunder of
lightening, because it cannot harm one who is
doing zikr." It is narrated in another hadith, "At
the time of thunder say (^) (Subhanallah) and
not(^')(Allaho-Akbar).

o* if J ^j 4^ c^ ojiji' u< iJjJU jLiu di'i ^ Siij (\^)
ot ^) J^J' ^^. J^ ^o -^'3 ' 6i>iU'

Ch. Ill; Ayaal mentioning Third Kalimah

171

16. Well know We that thy bosom is at times op-
pressed by what they say. But hymn the praise of
thy Lord, and be of those who make prostration
(unto Him). And serve thy Lord until the inevi-
table (i.e. death) cometh unto thee.

17. High be He exalted above all that they associate
with Him.

18. And they assign unto Allah daughters-be He glo-

rified, and unto themselves (they assign) what
they desire.

0^1 J\ ft^Ji u^( ^ ^ •a;i< i^>'» i^J' ^ (>^)

19. Glorified be He who carried His servant by night
from the inviolable place of worship, musjid of
Kaaba, to the musjid Al-Aqsa (in )erusalem).

20. Glorified is He and exhalted high above what they
say.

(^') ^ yi >y*^'j i^' ^'i^' ^' c^ (^>)

21. The seven heavens and earths, and all that is
therein, Praise Him.

(u.>) '^^^ li]^ -i ifij f^, c^' ^\ \:? 'i> ^'J (^^)

22. And there is not a thing but hymenth His praise,
but ye understand not their praise.

(^ .^ U,l) "ipj l>j •it di- > ^o -^^ J* (^^)

23. (In reply to the absurd demands of others) say,
"My Lord is glorified, and I am naught save a
mortal messenger."

24. (When the Qur'an is recited before those scholars,
they go down in prostration) and they say, "Glory
to our Lord, verily the promise of our Lord must
be fulfilled."

172 Virtues of Zikr

25. Then the (Prophet Zakariyya) (Alayhis salaam)
came forth unto his people from the sanctuary,
and signified to them, "Glorify your Lord at break
of day and fall of night."

C^ fly.) Ai»4- 43 l>? "^ ^^ ^ ^^^ (^^)

26. It befitteth not Allah that He should take unto
Himself a son; glory be to Him.

jili *^UT ^j v^j>)i j3j ^^1 ^jlt j3 dUj 4U< j4-j (tV)

27. Therefore (O, Muhammad Sallallaho alaihe wasal-
1am, bear with what they say) and celebrate the
praise of thy Lord ere the rising of the sun and ere
the going down thereof. And glorify Him some
hours of the night and at the two ends of the day,
that thou mayst find joy (because of reward you
could expect).

28. They (The pious people) celebrate His (Allah's)
praise night and day; they feel not tired.

29. GlonfM be Allah, the Lord of the Arsh (throne),
from all that they ascribe (Unto Him).

(La,i) iiMC^ IJU j ^jll JAll Ijilij (f. )

30. And they (mushrikeen) say, the Beneficent hath
taken unto Himself a son! Be He glorified.

(•\^ .ui) jjjtj jAiJ Jbjji ijii ^ uj**^j <y\ )

31. And He subjugated the hills and the birds to
Dawood; they hymn (His) praise along with
Da wood.

C\\. Ill; Ayaai menlioning Third Kalimah 173

(nj. cUi) l^m jA ci' ^\ ^\iC' cJi *i\ ill •? (ft)

32. (Younus Alayhis salaam cried in the darkness)
There is no Allah save Thee, be Thou glorified. Lo!
I have been a wrongdoer.

(T^ oy^y) iiJA-OJ Up 4»I J\»w (TT)

33. Glorified be Allah above all that they allege.

(Tj^ j» pap ii\s^. (i» kiJL'Ul. (ft)

34. Glory to thee (all that they falsely allege against gu
Hadhrat Aa-ishah, (Radhiyallaho anho) it is mani- .gig
fest untruth. >

35. Therein do offer praise to Him, at morning and
evening, men whom neither merchandise nor sale
beguileth from remembrance of Allah and con-
stancy in prayer and paying to the poor their dues;
men who fear the day (i.e. Dooms-day) when the
hearts and eyeballs will be upturned.

Jr oliU j^Jij ^j% oiilLJi J^^ii^ Ai ii\ >9i (f-i)

36. Hast thou not seen that Allah, He it is Whom all
those in the Heavens and the Earth praise, and the
birds in their flight. Each one knoweth verily its
own (mode of) worship and praise: and Allah is
aware of what they do.

(^t o«» Ij^ Uj> \f'&3 /oil \y^ Jf ^lilj ,»^aK*

174 Virtues o/ Zikr

37. (On the Day of Judgement when Allah will haul
up the non-believers and those whom they
worshipped, and enquire from the latter whether
they had misled the former) they will say, "Be
Thou glorified. It was not for us to choose any pro-
tectors besides Thee; but Thou did give them and
their fathers ease, till they forgot the warning and
became lost folk."

«liP y>'i< ^. JS'i t^ ^j ^}:i^i <^al( ^1 Jf- ^ji'j (fA)

Ot '^^» 'j«^

38. And trust thou in the Living One, Who dieth not,
and hymn His praise. He is sufficient as Knower of
His bondsman's sins.

39. Glorified be Allah, the Lord of the worlds.

40. Glorified be Allah and exalted above all that they
associated with Him.

41. So, glory be to Allah when ye enter the night and
when ye enter the morning. Unto Him be praise in
heavens and Earth, and at the Sun's decline and at
noonday.

42. Praised and exalted be He above what they asso-
ciate (with Him).

Ch. Ill: Ayaaf mentioning Third KaJimah 175

43. Only those believe in Our revelation who, when
they are reminded of them, fall down prostrate
and hymn the praise of their Lord, and they are
not proud and scornful.

c,^- ^\yA) -^ij Vf,, ijAl-j tj^ 1/i 'h ijjrii ijliT ^ii i^jiu (tt)

44. Ye who believe! Remember Allah with much re-
membrance, and glorify Him early in the morning
and late in the evening.

45. (On the Day of Judgement when the entire creation
would be assembled, Allah will ask. from the "S
Angels whether you were being worshipped). |i
They (Angels) will say, "Be Thou glorified, (and tS
need no partner) Thou art our protector from "*
them."

(T^ ^) K^ ^'^j^\ jU 4>ill hMC^ (t-V)

46. Glory be to Him Who created all the pairs of things
and beings.

47. Therefore, glory be to Him in Whose hand is the
domination over all things. Unto Him ye will be
brought back.

48. And had he not been one of those who glorify
Him, he would have tarried in its (fish's) belly till
the day when they are raised up.

49. Glorified be Allah from that which they attribute
unto Him.

176 Virtues o/ Zikr

50. Lo! indeed we (angels) are they who hymn His
praise.

• '• I'll ♦ '

51. Glorified be Thy Lord, the Lord of Majesty, from
that which they attribute (unto Him). And peace
be unto those sent as prophets, and praise be to
Allah, the Lord of the worlds.

52. Lo! We subdued the hills to hymn the praises (of
their Lord) with him (Prophet Dawood) (Alayhis
salaam) at nightfall and sunrise. And the birds as-
sembled, all with him, were turning unto Him
(and hymn His Praises).

(^L-rJ)j4^»^»j5lA»>

(•r)

53. Be He glorified; He is Allah, the One, the Abso-
lute.

(Vj- -yj) Jj^tj lU J\iij i^ (Ot)

54. Glorified is' He and exalted High above alt that
they ascribe as partners (unto Him).

^j ^:j juJu^ 5JA14 ^>j« j> >, ^'^ i^' ^?'j (»•)

(A^-^j) j^^ vj A •^'' J3fj J^\ M^

55. And thou (O! Muhammad Sallallaho alaihe wasal-
1am) seest (on the Day of Judgement), the angels
thronging round the Throne, hymning the praises
of their Lord. And the assembled people are
judged aright. And it will be said, Praise be to
Allah, the Lord of the worlds.

Cii. Ill: Ayual menlioningThird KaJimaii 177

l>:U -yM >^ ^J '^J t^ ^ *^J ^3 'P' iii^^ '^'iji^'i

56. Those (angels) who bear the Throne, and all who
are round about it, hymn the praise of their Lord,
and believe in Him and ask forgiveness for all
those who believe, saying: our Lord, Thy compre-
hensive reach is over all things in mercy and
knowledge; therefore forgive those who repent and
follow Thy way, and ward off from them the pun-
ishment of hell.

t-o-r) M^'5 >iJV ^O ^ C^J (-V)

57. And hymn the praise of thy Lord at fall of night '^
and in the early dawn.

58. Those (angels) who are near to Allah glorify Him
by day and by night, and they never feel tired.

a^>. •< O^* "".%$»¥ f * f f * '•> *<■ > •J^.r 'm ^ I'll'' •.A

59. And the angels hymn the praises of their Lord and
ask forgiveness for those on the Earth.

^'3 ^l ^\'5 ' jrf/^ ^' ^ lij '.iJ* ^ 3^ *>4l' i'^ 'jJ>3 C^')

60. Glorified be He Who had subdued these (mounts)
unto us, and we are not capable (of subduing
them). And Lo! unto one Lord we shall return.

(Yj^- J>>j) hyupj lU ^>J> 63 p^J^'j *^)^' *^3 -^^ C"^^)

61. Glorified be the Lord of the Heavens and the Earth,

178

Virtues of Zikr

the Lord of the Throne, from what they ascribe
(unto Him).

62. And glorify Him at early dawn and at the close of
the day.

^j ^\ ^^ ^ dUj 4U< i^'i h'j'^M > 'j^^ (\r)

63. Therefore (O Muhammad Sallallaho alaihe wasal-
1am) bear with what they say, and hymn the
praises of thy Lord before the rising and before the
setting of the sun; and in the night time hymn His
praise, and after the (prescribed) prostration
(salaat).

64. Glorified be Allah from all that they ascribe as
partners (unto Him).

(ij^i) J jiSi jUSlj amIJ Jpi\ ^j I ^jij ^^ AIj j jX»u, ^j (nO)

65. And hymn the praise of they Lord when thou up-
risest. And in the night time hymn His praise, and
also at the setting of the stars.

(rj_ T^T «<•!)) (ts^l »il<j ^ii ^h^LJ (IV/ ^^)

66. Therefore (O Muhammad Sallallaho alaihe wasal-
1am), praise the name of the Lord, the Supreme.

Cii. Ill: Ayaul menfi'oning Tbivd KaUmah 179

68. All that is in the Heavens and the Earth glorifieth
Allah, and He is the Mighty, the Wise.

69. All that is in the Heavens and the Earth glorifieth
Allah, and He is the Mighty the Wise.

(T^-ji^) ii^Jij, U* 4»t d\*ili (V«)

70. Glorified be Allah from all that they ascribe as
partners (unto Him).

71. All that is in the Heavens and the Earth glorifieth
Him, and He is the Mighty, the Wise.

72. All that is in the Heavens and the Earth glorifieth
Allah, and He is the Mighty, the Wise.

^1 ^\ 'y^\ dU» ^'^\ ^, Uj O^illll ^U A ^' (Vr)

73. All that is in the Heavens and all that is in the
Earth glorifieth Allah, the governing Lord, the
Holy One, the Majesty, the Wise.

>j JLUil tj ^\ is . ^;Vl Jt Uj ^^\ -J, U -i^' (V4)

74. All that is in the Heavens and all that is in the
Earth glorifieth Allah; unto Him belongeth the sov-
ereignty and unto Him belongeth praise, and He is
able to do all things.

180 Virtues of Zikr

^\ UJj Ci\^ tjJli . iij^JLJ VjJ ^' jii ^1 ^jl j\i (W/ Vd)

75 & 76. The best among them said: did I not say unto
you: why glorify ye not (Allah)?
They said: glorified be our Lord, indeed we have been
guilty.

(Xj^-yy-i) ,,^1 viL'j ^\j ^ilj (VV)

77. So glorify the name of thy Supreme Lord.

78. Remember the name of thy Lord at morning and
evening; and worship Him a portion of the night,
and glorify Him through the long night.

79. Praise the name of thy Lord, the most High.
(^) Uljj oir Ju*( 9>i:-(j diJj aUj ^ (A. )

80. Then hymn the praise of thy Lord and seek for-
giveness of Him. Lo! He is ever ready to show
mercy.

In the eighty verses quoted above, there is either a
clear commandment of Almighty Allah for hymning his
glory, or else its importance is stressed. A thing that has
been repeatedly mentioned and especially stressed by the
Lord of Lords in His Holy Book is doubtless most virtuous.
Along with the commandment for glorification of Almighty
Allah, it has been stressed in many of the above mentioned
verses to hymn His praise and recite (iluii). In addition to
these verses, there are other ayaats as well, given below,
which describe specifically the importance of hymning His
praise and reciting (iluJi) It is most significant that the
Holy Book starts with the verse (.;,;Jii' v j •* Ju^') which indi-
cates the excellence of this sacred phrase.

Ch. IIJ; Ayual nienlioning Third Kalimcjii 181

1. Praise be to Allah, Lord of the worlds.

2. Praise be to Allah, Who hath created the Heavens
and Earth, and hath appointed darkness and light.
Yet those who disbelieve ascribe rivals unto their
Lord.

(o. -fui) .^'uit 63 -5. JU^'3 ^P^ c/.^^ fi^' >:'^ '^ (^) "s

V3 L-
4) ^

3 So, of the people who did wrong, the last remnant .gs
was cut off. Praise be to Allah Lord of the worlds. >

M \i\iA ji "i jJ ^m ^ ^'i '^^ ^''-^ ^^^ k^' '-^'^J <')

4 And they say, all praise be to Allah, Who hath
guided us to this; we could not have truly been led
aright if Allah had not guided us.

^ -^io: i;j^ ii'M i>^> ^^' i^i* JP> ^^ J>.^^ (*)

5. Those who follow the messenger, the prophet who
can neither read nor write, whom they will fmd
described in the Torah and Gospel (which are)
with them. (Among the qualities described m the
Torah, one is that his followers will praise Allah
very much).

o3>S( oji^rCji orf^jji o>jai oji.uj( 5ji^wi jj;:\^< (\)

182 Virtues of Zikr

6. (While talking about the qualities of those who
have sold to Him their lives and wealth, Allah
says:) Triumphant are those who turn repentent
(to Allah), those who serve (Him), those who
praise (Him), those who fast, those who bow
down, those who fall prostrate (in prayers), those
who enjoin the right and who forbid the wrong,
and those who keep the (ordained) limits of Allah;
give glad tidings to the believers.

7. And the conclusion of their prayer will be: Praise
be to Allah, Lord of the worlds.

OL (^'>') J^'J js^l ^*' J^ 'J. S-»j ti-yi -ii -ii^'l (A)

8. Praise be to Allah, Who hath given me, in my old
age, Ismail and Ishaaq. (Alyhimas salaam).

9. Praise be to Allah: But most of them know not.

10. A day (the Resurrection day) when He will call
you, and ye will obey and answer with His praise,
and ye will think that ye have tarried but a little
while (in the world and the grave).

11. And say: praise be to Allah, Who hath not taken
unto Himself a son and Who hath no partner in
the sovereignty, nor hath He (need of) anv protect-
ing friend through dependence. And magnify Him
with all magnificence.

Ch. ni: A\naf menlioning 'i'hird Kcilimuh 183

ot ^) ^> ^ >^-(^'j ^' ^-^ ^ ^^ "^^^ -^^ ^^^^

12 Praise be to Allah, Who hath revealed the scrip-
ture unto His slave, and has not placed therein any
crookedness.

13 (Addressing Nooh Alayhis salaam) And say Praise
be to Allah, Who hath saved us from the wrong-
doing folk."

14 (Prophets Sulaimaan and Dawood Alayhimas |i
■ salaam) said, "Praise be to Allah", Who hath pre- |N

ferred us above many of His believing slaves. >

15 Sav (O, Muhammad!) (Sallallaho alaihe wasallam)
praise be to Allah, peace be on His slaves whom
He hath chosen.

16. And say: Praise be to Allah, Who will show His
portents, so that ye shall know them.

17 His is all praise in the former and the latter (state
of life), and His is the command and unto Him ye
will be brought back.

ot o^) h^^ '^p ji ' ,^,-ii^' a» 0^)

18. Say: Praise be to Allah. But most of them have no
sense.

184 Virtues of Zikr

19. And whosoever refuseth-Lo! Allah is absolute,
worthy of all praise.

20. Say: Praise be to Allah. But most of them know
not.

(r^ j!^) Z^\ ^\ jjk h l\ (r>)

21 . Lo! Allah, He is the Absolute, worthy of all praise.

Ot ^)

22. Praise be to Allah, unto Whom belongeth whatso-
ever is in the Heavens and whatsoever is in the
Earth. For Him is the praise in the Hereafter.

23. Praise be to Allah, the Creator of Heavens and the
Earth.

(f^ >li) Z^\ yi ji %\'j , ill J\ ;T>il ^ '^011 l^ri; (Yt)

24. O, Mankind! You are the needy in your relation to
Allah. And Allah: He is the absolute, worthy of all
praise.

ioll^jj^ jjiA) Ujj S» , J>Jl Op CJiii ^il ii lUil (jittj (YO)

(t{^->U)

25. And theV (virtuous ones) say: Praise be to Allah,
Who hath put grief away from us. Lo! our Lord is
forgiving, bountiful; Who, of His grace, has
installed us in the mansion of eternity, where toil
toucheth us not, nor can weariness affect us.

Ch. HI: Ayaci( mentioning Third KdJimtih 185

26. And peace be unto those sent (to warn), and praise
be to Allah, Lord of the worlds.

(r^ ^j) Ojlii*!/ ^jsri j; . A lUJl (TV)

27. Praise be to Allah; but most of them know not.

(At rj) 6^' >' '^ .'tS^i:^'

28. (After entry into Paradise) they would say, "Praise o ^
be to Allah, Who hath fulfilled His promise unto ^^
us, and hath made us inherit the land, sojourning 5
in the garden where we will; so bounteous are the
wages of (good) workers."

29. Then praise be to Allah, Lord of Heavens and Lord
of the Earth, the Lord of the worlds.

30. (Talking of an unbeliever ruler, who was tyrannis-
ing over the believers) And they had naught
against ihem, save that they believed in Allah,
Worthy of praise; Him unto Whom belongeth the
Sovereignty of the Heavens and the Earth.

The ayaats given above describe the attributes of Allah
and the virtues of reciting His praise, and contain persuas-
ion and commandment for doing so. Those who hymn His
praise have been eulogised in many of the ahadith. Accord-
ing to one hadith, the first to be called for admittance into
Paradise will be those who used to hymn His praise under
all circumstances, whether favourable or adverse. It is
stated in another hadith that Almighty Allah likes recita-
tion of His praises. As a matter of fact, it ought to be so, be-

186

Virtues of Zikr

Ch. Ill: Avcial menlioning Third Kalinuih

187

cause He alone is worthy of real praise. Nobody else
(really) deserves praise, because nobody has real con-trol
over anything, not even over his own person. ,

It is narrated in one hadith that the luckiest persons on
the Day of Resurrection will be those who hymn Allah's
praise excessively. According to one hadith, recitation of
Allah's praise is in reality expression of one's gratitude to
Him, and one who does not recite His praise has not ex-
pressed his thanks to Him. It is stated in one hadith that re-
citing Allah's praise on receipt of any bounty acts as a
safeguard against its loss. RasuluUah (Sallallaho alaihe wa-
sallam) is stated to have said, "Saying (iiuii) by anyone
from my Ummat is more beneficial to him than his getting
possession of the whole world."

It is narrated in one hadith that when Allah bestows a
bounty on some one and thereupon that person recites His
Praise, this act on his part surpasses the value of that
bounty, however big it might be.

A Sahabi while sitting near RasuluUah (Sallallaho
alaihe wasallam) happened to recite in a low voice

The holy Prophet (Sallallaho alaihe wasallam) enquired as
to who had recited that duaa. Thinking that he had done
something which he should not have done at that time, the
Sahabi kept quiet. RasuluUah (Sallallaho alaihe wasallam)
assured that there was no harm in telling it, because it was
not anything undesirable, after which the Sahabi admitted
that the duaa had been uttered by him. Then RasuluUah
(Sallallaho alaihe wasallam) said, "I saw thirteen angels, all
of whom were trying to surpass each other in carrying this
duaa to Almighty Allah."

And there is the well-known hadith, wherein it is
stated that an undertaking, which may be very grand other-
wise, will lack Allah's blessing unless praise of Allah is re-
cited at the time of its commencement. Hence it is that
every book is commenced with the praise of Almighty
Allah.

It is narrated in one hadith that when a child dies,
Almighty Allah asks the angels if they have taken out the
soul of His bondman's child. On receiving the reply in the
affirmative. He adds that they have taken out (so to say) a
part of his heart. Almighty Allah then enquires "what did

my bondsman say on that?" They say, "He praised You and
recited (Oj;^(j*^iu'iji*) (We belong to Allah, and to Him we
shall return). On this. Almighty Allah orders that a house
for him should be built in Paradise, and that it should be
named Bait-ul-Hamd (House of Praise). According to an-
other hadith, Allah is greatly pleased with a person who
says (i JU»Ji) on eating a morsel of food or on getting a drmk
of water.

The third part of this Kalimah is (idiiiii) which has
been described in detail in the last chapter. The fourth part
is known as Kalimah Takbeer (j?'t4i) which means acclama-
tion of His greatness and affirmation of His grandeur and
His splendour. The importance of this fourth part of the
Kalimah has also been described in many of the verses
given already; there are other ayaat which specifically de-
scribe the greatness and grandeur of Almighty Allah. These
are as follows: —

1. That ye should glorify Allah for having guided
you, and that peradventure ye may be thankful.

(Xj. 0.,) jU£jl j^'l lililUtj ^\ ^> (t)

2. He is the knower of the invisible and the visible
the Great, the most High.

3. Thus We made (the sacrificial animals) subject
unto you that ye may glorify Allah, that He hath
guided you. And give good tidings (O'Muhammad)
(Sallallaho alaihe wasallam) to the doers of good
deeds.

4 & 5. And indeed Allah. He is the High and the
Great.

188

Virtues of Zikr

Ch. HI: Avcicil nienli'oniiig Third Kalinmb

189

6. (When the angels receive any commandment they
get upset because of fear) Yet when fear is re-
moved from their (angels) hearts (on descending of
revelation), they say: "What was that which your
Lord said?" They say: "The truth, and He is the
Sublime, the Great."

(T t cyr) J^^ >J' kP^"^ (V)

7. So, the command belongeth only to Allah, the
Sublime, the Majestic.

(i J. vv) '^\ ji^'i >j ysi^i o;:ui 'J, ;i^*i iij (A)

8. And unto Him (alone belongeth Majesty in the
Heavens and the Earth, and He is the Mighty, the
Wise.

9. He is Allah, other than Whom there is no God, the
Sovereign Lord, the Holy One, Bestower of peace,
the Keeper of Faith, the Guardian, the Majestic,
the Gompeller, the Superb.

The ayaats given above describe the greatness and
grandeur of Almighty Allah, and contain commandment
and persuasion for recounting it. In many of ahadith too
commandment and persuasion for reciting Allah's Great-
ness has been stressed. It is stated in one hadith, "When
you see that fire has broken out somewhere, hymn (jiriii)
excessively, which will put out the fire." Another hadith
also states that recitation of (jjriii)puts out the fire. It is said
in one hadith that when a person says (jji"'* its Noor (Light)
covers everything between the Earth and the sky. Accord-
ing to one hadith, Rasulullah (Sallallaho alaihe wasallam)

has said, "Hadhrat Jibraa-eel (Alayhis salaam) conveyed to
me the order for reciting the Greatness of Allah."

In addition to the ayaats and ahadith given above,
Allah's greatness and His splendour has been desribed, and
recitation of it has been stressed under different headings
and in different words at many places in the Holy Qur'an.
There are also many other ayaats, which do not contain the
specific words of these Kalimah, but they imply these Kali-
mahs. Some of these ayaats are as follows:

(t t •» K"^' '^'^^ j» <*', ' 4^ V's* <f^ *Jj >, fi' JUa* 0)

1. Then Aadam received from his Lord some words
(of revelation), and His Lord turned towards him,
for He is the Relenting, the Merciful.

There are different versions and explanations about the
words refered to in this ayat. According to some of these
versions, these words were as follows:

t;p dU vi iJ-^j i^^^ »i-'« *!'« '^\ "^ ' j^wJ' > *^' ^\
'^*}\ 6ij3« *iJi dJUi > vi ^ diit j «;>:- dU vi iJ-u^i

(a) (There is no Allah except Thee) You are above all
shortcomings and are worthy of all kinds of praise.
O! my Lord. I have acted viciously and wronged
myself; therefore forgive me, surely you are the
best of forgivers.

(b) There is no Allah except Thee. You are above all
defects: you are worthy of all praise. O! my Lord, I
have acted viciously and wronged myself; kindly
show mercy upon me. surely You are most Gom-
passionate, most Merciful.

(c) There is no Allah except Thee. You are above all
defects and shortcomings, and are worthy of all
praise. O! my Lord, I have acted viciously and
wronged myself; relent towards me, as You are Re-
lenting and Merciful.

190

Virtues of Zikr

Ch. IJJ: Aycicil nienlionino Third Kalimcih 191

There are other ahadith of similar nature, as narrated
by Allamah Soyuti (Rahmatullah alaih) in 'Durrul Man-
thoor' wherein words meaning glorification and hymning
praise of Allah occur.

^, 'ii ^j>!^ iV^»< i^ jij ^Jtti» >^ ^ ^\ i^ ji (T)

2. Whosoever bringeth a good deed will receive ten-
fold the like thereof, while whosoever bringeth an
ill deed will be awarded like thereof, and they will
not be wronged.

Rasulullah (Sallallaho alaihe wasallam) said, "There
are two routines, which if followed by a Muslim will
enable him to enter into Paradise. Both the routines are
very easy, but there are very few people, who act according
to them. One is to recite (jjriii i i luJi i ai i>u4!<) ten times after

every obligatory salaat i.e. five times a day. In this way. one
is able to glorify Allah one hundred and fifty times, and
thereby earns one thousand and five hundred virtues every
day. The second routine is to recite (j^iii)
thirty four times. (Ai^i) thirty three times, and (ii\iM>^)
thirty three times at the time of going to bed every night.
One glorifies Allah one hundred times in this way, and
earns one thousand virtues thereby. Thus, the virtues
earned during the day total two thousand and five hun-
dred. On the Day of Judgement, when deeds will .be
weighed, will there be anybody who will have committed
everyday two thousand and five hundred evil deeds, which
can counter-act as many virtues?"

Although among the Sahaba. there was likely to be
none who c:ould have done two thousand and five hundred
evil deeds during a day, yet in this age our daily misdeeds
far exceed this number. Thus, it was extremely kind of Ra-
sulullah (Sallallaho alaihe wasallam) to have told us the
prescription for increasing our good deeds over our mis-
deeds, it is upto the patient to act upon it.

According to one hadith, the companions of Rasulul-
lah (J^allallaho alaihe wasallam) asked him the reason why
only a few people are able to act upon the above mentioned
two things in spite of their being so easy. He replied that at
night the devil makes one to sleep before he has recited it

and at time of Salaat he reminds him of something which
actuates him to get up and go away at once without having
recited it.

According to one hadith Rasulullah (Sallallaho alaihe
wasallam) said, "Is it not possible for you to earn even one
thousand virtues every day? Someone enquired, "How can
we earn one thousand virtues daily O' Rasulullah (Sallal-
laho alaihe wasallam?" He replied, "Recite (iiju;;*) one
hundred times, and you will have earned one thousand vir-
tues."

»j 'i *• < *
("t <^^) ^' J9^J

3. Wealth and children are the ornaments of the ^jj
earthly life. But good deeds that endure are better -cS
in thy Lord's sight for rewards, and better in re- >
spect of hope, (i.e. we should base our hope on
good deeds instead of on our wealth and chil-
dren.).

u:ijj d4j ale > 6w\JUj» 6gfg(j . ^sik ijiii ^:i!i A( Ji^j (t)

,» '» ••< »

4. Allah increaseth in right guidance those who walk
aright, and the good deeds which endure are better
in thy Lord's sight for reward, and better for ulti-
mate resort.

Although oU-UJioi^yi (good deeds which endure for
ever) include all good deeds which are rewarded for ever,
yet according to some ahadith it implies these very Kali-
mahs. Rasulullah (Sallallaho alaihe wasallam) has said,
"Hymn these (oU-uJioi^Ui) excessively." Somebody enquired
what this was. Rasulullah (Sallallaho alaihe wasallam) re-
plied, "It is to recite Takbeer (ji^'^i), Tahleel (* ^i 4)!"?) , Tas-
beeh (iuuc:-) , Tahmeed (iXUii) and (Ai, "ii ijj'ij j>'i) ."
According to another hadith, Rasulullah (Sallallaho alaihe
wasallam) said, "Beware, (jilii it •jtiji'j a ^MjiJiiciu;:.) consti-
tute (oU-ulioyui) (good deeds which endure for ever)." It is
stated in one hadith that Rasulullah (Sallallaho alaihe wa-
sallam) had said, "Beware, be on your guard." "Somebody

192

Virtues of Zikr

enquired "O, Rasulullah (Sallallaho alaihe wasallam), is it
against some impending invasion by some enemy?" "The
Prophet (Sallallaho alaihe wasallam) replied, "No, arrange
to guard yourself against the fire of hell, through the recita-
tion of(^iiiti|(iii'JijLUJiii;)U;:'), because these Kalimahs

will go forward to intercede for you on the Day of Judge-
ment (or they will move you forward towards Paradise),
these will guard you from behind, these will oblige and
benefit you and these are the ou-uli oW (good deeds which
endure for ever)." Similarly, there are many other ahadith
in support of this contention, as given in Durul Manthoor,
by Allama Suyuti.

5. To Him belong the keys of heavens and the earth.

It was narrated by Hadhrat Uthman (Radhiyallaho
anho) that in reply to his enquiry about (^jVi j c>jiUiJl3uU)
(keys of heavens and the earth), Rasulullah (Sallallaho
alaihe wasallam) had said that it was

According to another hadith, the keys of heavens and
the earth means (^\ )i\ « "i^ jjc} ^ luJi ^i dWv<) which had been
sent down from the treasure of the Arsh i.e. Allah's Throne.

(T ^ >u) aii'j. j^\U\ j;«Jij sJiit '^\ ikUi 4\ (1)

6. To Him go up their good kalimahs, and good
deeds carry them there.

Hadhrat Abdullah bin Masood, (Radhiyallaho anho)
said, "Whenever I recite some hadith, I also quote from the
Holy Qur'an in support thereof. When a Muslim hymns

\\ &'^^ j^ %\ \\ *;{( 4)1*^ A JLUii fOU^j ^1 '!i\^

an angel carefully takes the words, towards heaven in his
wings, and whichever sky he crosses, its angels pray for the

Ch. Ill: Avaul meniioning Third Kalinuih

193

forgiveness of the reciter." This is supported by the above
ayatc^il'iU^'-i^^'.). Hadhrat Ka'ab, (Radhiyallaho anho)
had said that hymning of

_;^\ ii %\ *![ m 4 ii»j'» A< i>ui*

goes buzzing round the Arsh and therein mentions the
name of the reciter. Another Sahabi narrated a similar
hadith.

194

Virtues of Zikr

Ch. Ill: Ahadith on Virtues of Third Kahwah 195

PART II

This part deals with the ahadith in which RasuluUah
(Sallallaho alaihe wasallam) mentioned the virtues of these
kaiimahs and recommended their recitation.

Hadith No 1

oiiirf^ ouas- ^ i( Jily j\i ja i^ %\ ^j 5ji> ^j > (^)

t.-C'^l J \JS' <b!-U jjl; jUJij L$-kr'!; |>^^ uC;l>«JI •!<U (tjflwlt Ai>t OImII'

Rasulullah (Sallallaho alaihe wasallam) said,
"There are two kaiimahs which are very light for the
tongue (i.e. easy to utter) but very weighty in reward and
very pleasing to Allah: These are (jjfciii ^i iu;:. tX^j jt\ 'ii\i^)
(Glory tQ Allah with all praises, Glory to Allah, the Ma-
jestic)."

Light for the tongue means that these kaiimahs are so
brief that no time is spent in their recitation and no diffi-
culty is experienced in memorizing them. In spite of their
being so easy, they will be found very weighty when good
deeds will be weighed. Then the fact that they are dear to
Allah more than anything else, surpasses all other advan-
tages. Imam Bukhari (Rahmatullah alaih) concluded his
book "Sahih Bukhari" with these two kaiimahs, and the
above mentioned hadith was given at the end of the book.
According to one hadith, Rasulullah (Sallallaho alaihe wa-
sallam) had said, "None of you should miss earning one
thousand virtues every day. Hymn i»X>fHj A\ hmC') one hun-
dred times and you will get one thousand virtues. Through
Allah's grace, your daily sins will be less than this number.
Then the reward of your good deeds, other than reciting
this kalimah, will be in addition." According to another
hadith a person who recites (tjJU^j ii\ i»\i^y one hundred
times in the morning and in the evening has all his sins for-
given, even if they exceed the foam on the sea. It is stated in
one hadith that recitation of (j^s*! jii Ai V iii'j juUmJi At ju;!) causes

the sins to fall off like the leaves of trees (during the winter
season).

Hadith No 2

^■^'i 4^4 iJj^W\ m Ai JPi Jtf J« i^ ^' ,r>i > >>;' > (^)
f-^i 4^1 Si Jlii i»i J\ (."ii^i s^'V i>^' ,^( Jp>: cii Ai J\

«siiJ %\ Ji^\\^ ju j-iii p^i ^i jf- ,u:-j *^ ^' J^ *»> <^rv ^^ r^ '*ibj

;,^l. *i ^jj Sj^c^f- J>rj J- -A^l ilj^ ^U-l j J»j-JI o/ij i^-^l «> "jib

Hadhrat Abu Zar (Radhiyallaho anho) narrated
that once Rasulullah (Sallallaho alaihe wasallam) had
said, "Should I tell you what speech is most liked by
Allah?" "Do tell me", said I. He said "It is
(fcU»y j it ju;:!') ." In another hadith, it is (f-ii^iJ Jfj ^'»^) . An-
other hadith relates, "The thing that Allah ordered His
angels to hymn is undoubtedly the best one, and it is

It is mentioned in several ayaat given in Part I that the
angels, those near the Arsh and all others, remain ever
hymning the glory and praise of Almighty Allah, which is
their sole occupation. This is why, when Allah created
Aadam (Alayhis salaam) the angels submitted, "We hymn
Thy praise and glorify TheeciU'^iifjiJ^U^c^'^J)," as given
in the first ayat in Part I. According to one hadith, Rasulul-
lah (Sallallaho alaihe wasallam) had said, "The heaven
crackles due to the awe of Allah's greatness, as does a bed-
stead under a heavy weight, and the Heaven is justified in
doing so. I swear by Allah, Who controls my life, that in
the Heaven there is not an inch of space where some angel
is not prostrating and hymning the glory and praise of
Almighty Allah."

Hadith No. 3

-3>i J Pi Jtf J« iJU- -J- c^yj-'**^ 'J> ^. i>i ^ ^ J^i > (r )

196

Virtues of Zikr

Rasulullah (Sallallaho alaihe wasallam) said, "Whoso-
ever says (ii Vi iii"?) his admittance into Paradise is
guaranteed, and whosoever hymns one hundred times,
•aU< j Jii ju;:. he is credited with one hundred and
twenty four thousand virtues." The Sahaba said, "O,
Rasulullah! (Sallallaho alaihe wasallam) if such is the
case, then nodoby will be doomed to destruction on
the Day of Judgement because the virtues are sure to
outweigh the sins." Rasulullah (Sallallaho alaihe wa-
sallam) said, "Some people will even then be doomed
to destruction because some people will have so many
virtues that a mountain may crumble under their
weight, but these will be just nothing in comparison
vi^ith Allah's bounties. However, Almighty Allah, out
of His extreme mercy and grace, will rescue them."

Note:

The largest number of virtues will look like nothing as
compared with the bounties of Allah, shows that whereas
virtues and sins will be weighed on the Day of Judgement,
a person will also be called to account whether he had
made proper use of Allah's bounties and had shown grati-
tude to Him. As a matter of fact, everything we have is
granted by Almighty Allah, and for each thing we owe a
duty, and it will be checked whether we have discharged
this duty properly. Rasulullah (Sallallaho alaihe wasallam)
had said, "

(i>oii) siJt> ^jj.\ j* >:- jr > ^

^U j<lj ijli j<l »\iij CJB ^1 ii\jjt

Ch. Ill: Ahadith on Virtues of Third Kalimah 197

which means that it is obligatory on a person to give, every
morning, a sadaqah (offering) in respect of every joint and
bone According to another hadith, there are three hundred
and sixty joints in the human body, and it is obligatory on
a person to give a sadaqah in respect of each joint. This is a
token of gratitude to Almighty Allah, that after the night s
sleep (which is akin to death) Almighty Allah gave him lite
again, with each part of the body in good order." The Saha-
bas (Radhiyallaho anhum) submitted, "Who can af ord to
do so many sadaqahs every day?" Rasulullah (Sallallaho
alaihe wasallam) replied, "Saying (c«-») is a sadaqah, saying
oSi) is sadaqah, saying (in'i^W) is sadaqah, saying jiriii is
sadaqah, removing some obstacle from the way is sadaqah
(and so on)." In short, he enumerated several such items of
sadaqah. There are other ahadith like this, wherein Allah's ^
bounties in one's own person are enumerated, and then ^ u
there are, in addition, the bounties in respect of food, sj^
drink, comfort, and so many other blessings of Allah. >:

This subject is mentioned in the Holy Qur'an in Surah
at-Takaathur: that on the Day of Judgement, one will be
questioned about the bounties of Allah. Hadhrat Ibn Abbas
stated that one will be reminded about the health of his
body, of his ears, of his eyes, that Almighty Allah had be-
stowed all such bounties out of sheer mercy; and a person
will be questioned how he used these for the service of
Allah, or whether he used them like the animals for his
own self. Thus in the Holy Qur'an in Surah Bani Israa-eel,
Allah says,

^^ i^ h^ dlJji jr i\^\j >?ii ^^ k

the hearing and the sight, and the heart; of each of them
will be asked, i.e. everybody will be required to render ac-
count for the proper use of his ears, eyes, and heart. The
holy Prophet, (Sallallaho alaihe wasallam) remarked that
the bounties about which one will be questioned include
peace of mind, which is a great blessing, and also physical
health. Mujahid has stated that every worldly pleasure is a
bounty for which one will have to give account. Hadhrat
Ali (Radhiyallaho anho) said that security is one of the
bounties of Allah. A person asked Hadhrat Ali (Radhiyal-
laho anho) the meaning of the ayat

198 Virtues of Zikr

(then on the Day, you will be questioned about the boun-
ties). He replied that one will be questioned about the
wheat bread eaten and of cold water, as well as about the
house in which one lived. It is stated in one hadith that,
when this ayat was revealed, some Sahaba (Radhiyallaho
anhum) said, "O, Rasulullah (Sallallaho alaihe wasallam),
what are the bounties about which we shall be questibned?
We get only half a meal and that too of barley bread." Then
came the revelation, "Do you not put on shoes? Do you not
drink cold water? These are also bounties of Allah."
According to one hadith, when this ayat was revealed,
some Sahabas said, "O, Rasulullah (Sallallaho alaihe wa-
sallam), about what bounties shall we be questioned? We
get only dates to eat and water to drink, and we have to
remain always with our swords on our shoulders, ready to
fight' some enemy (on account of which even these two
things cannot be enjoyed by us in peace)." Rasulullah (Sal-
lallaho alaihe wasallam) replied, "The bounties are about
to become available in the near future."

It is stated in one hadith that Rasulullah (Sallallaho
alaihe wasallam) had said, "Of the bounties to be ac-
counted for on the Day of Judgement, the first is the physi-
cal health, (i.e. whether we discharged our obligation in
respect of it, and did any service for the pleasure of Allah)
and the other is the cold drinking-water." Cold water is, in
fact, a great gift of Allah, and is realised as such where it is
not (readily) available. It is indeed a great blessing of Allah,
but we never even acknowledge it to be as such; not to
speak of thanking Almighty Allah for it and discharging
our duty in respect of it.

It is said in one hadith, "The bounties to be accounted
for include the piece of bread eaten to satisfy the hunger,
the water drunk to quench the thirst, and the cloth used to
cover the body."

Once at midday when it was very hot, Hadhrat Abu
Bakr (Radhiyallaho anho) felt famished and went out of his
house. Soon after his arrival in the mosque, Hadhrat Umar
(Radhiyallaho anho) also reached there in similar con-
dition, and asked him how he was there at that time. "My
hunger has become unbearable", was the reply. Hadhrat
Umar said, "By Allah, the same thing has compelled me to

Ch. Ill: Ahadith on Virtues of Third Kalimah 199

come out." The two were talking thus, when Rasulullah
(Sallallaho alaihe wasallam) also came there, and asked
them how they were there. They submitted, "Hunger made
us restless and compelled us to come out here." Rasulullah
(Sallallaho alaihe wasallam) said, "I have come here for the
same reason." All the three then went to the house of
Hadhrat Abu Ayub Ansari (Radhiyallaho anho). He was not
in and his wife welcomed them; she was overjoyed to have
them in her house. Rasulullah (Sallallaho alaihe wasallam)
enquired about Abu Ayub; she replied that he had gone out
for something and would soon be back. After a little vvhile,
Hadhrat Abu Ayub (Radhiyallaho anho) also came back.
On seeing them, he was overwhelmed with joy, and cut a
big bunch of dates to entertain them. Rasulullah (Sallallaho
alaihe wasallam) remarked, "Why did you cut the whole ^
bunch. The raw and the half-ripe dates have also been cut ©
thereby. You could have selected and plucked the ripe ||
ones only." He submitted, "I plucked the whole bunch so |N
that all kind of dates may be before you, and you may eat >
the kind you may like." (Sometimes, one likes the half ripe
dates in preference to the ripe ones). Leaving the dates
before them, he slaughtered a small goat, roasted some of
its meat, and cooked the rest. Rasulullah (Sallallaho alaihe
wat;allam) took some bread and a piece of roasted meat,
and giving it to Abu Ayub said, "Take this to Fatimah (Rad-
hiyallaho anha); she also did not get anything to eat for sev-
eral days." Hadhrat Abu Ayub (Radhiyallaho anho
hastened to comply with the orders and then returned. All
of them ate to their hearts' content. Then Rasulullah (Sal-
lallaho alaihe wasallam) said, "See, these are the bounties
of Allah: the bread, the meat, the raw dates and the ripe
ones " While uttering these words, tears came in his eyes
and' then he said, "By Allah! Who controls my life; these
are the bounties about which one will be questioned on the
Day of Judgement." Considering the circumstances under
which these things had become available, the Sahabas felt
perplexed and worried that account was required to be ren-
dered for these things, which became available under such
critical conditions of helplessness. Rasulullah (Sallallaho
alaihe wasallam) said, "It is necessary to express our grati-
tude to Almighty Allah. When you put your hand on such
things, say (ii^) before starting to eat and

jiiil j \^ '^Vj Uip>l > tiill ^^ ii»J(

200

Virtues of Zikr

(All praise is for Allah who feasted us to the full, and did
favour on us, and bestowed upon us plentifully) after you
finish eating. Its recitation will suffice as your expression
of gratitude." Many incidents of this nature are narrated
under different headings in the books of hadith. Rasulullah
(Sallallaho alaihe wasallam) said the same things when he
happened to visit the house of Abul Haitham Maalik bin
Tayhaan (Radhiyallaho anho) and once when he visited a
Sahabi whose name was Waqfi (Radhiyallaho anho).

Once Hadhrat Umar (Radhiyallaho anho) came across a
leper who was blind, deaf and dumb. He said to his com-
panions, "Do you see any bounties of Allah on this
person?" "Apparently none," they replied. "Can he not uri-
nate easily?" said Umar (Radhiyallaho anho).

Hadhrat Abdullah bin Mas'ood (Radhiyallaho anho)
said, "On the Day of judgement there will be three courts.
In one of these, the accounts of virtues will be scrutinized,
in the second Allah's bounties will be counted, and in the
third the sins will be accounted for. The virtues will be
counterbalanced by the bounties of Allah, so the sins will
remain outstanding and their disposal will depend on
Allah's mercy."

All this means that a man is duty bound to show his
gratitude to Almighty Allah for His unlimited favours at all
times and under all conditions. Therefore, he should strive
his utmost to earn as many virtues as possible and should
not rest content at any stage, because it will be on the Day
of judgement that he will realize how many sins had been
committed unknowingly through his eyes, nose, ears, and
other parts of the body. The Prophet (Sallallaho alaihe wa-
sallam) had said, "Everyone of you^ will have to appear
before Almighty Allah, you will be face to face with Him,
with no curtain in between. There will be no lawyer or in-
terpreter to advocate your cause: there will be heaps of
your deeds on either side. The fire of Hell will be in front
of you, and therefore you should try your best to ward off
this fire through sadaqah, (voluntary charity) which may be
as paltry as a single date." It is stated in one hadith, "On
the Day of Judgement, you will first be reminded how you
were blessed with good health and were given cold water
to drink" (which implies, whether you showed gratitude
for these favours). According to another hadith, "You will
not be allowed to move away from the court of Allah until
you have answered five questions: (1) How did you spend

Ch. Ill: Ahadith on Virtues of Third Kaiimah 201

your life? (2) How did you utilize your youth? (3) How did
you earn your wealth? (4) How did you spend it? (i.e.
whether earning and spending was in a lawful manner). (5)
How did you act upon your acquired knowledge?"

Hadith No. 4

ij^' ^(>:» d;aj ^ i( jpi Jtf J\i i^ 'a( ^j ijiLs ^[ j^ (t)
k\ "^K m\ i luJij Ai nMCL \^\'/, l)\j JUS i^*»j »uj» iiM iiyJi

j.\^ j^j oUlJ.! j *( Jly j^ .jU-Ij jl>il .Iju i^'i 'J »'J^ 'J^ !^'3 uPl ^^

<.^j ^j^ji\ .1}, «iyi ^ iiiJ ii i— > .-^43 1»^' ^' ^"^ ^** ^ />-^
^1 .ijj j^jL^i lj.}i >3 V;> (^3 ili^ ^* J^ ;^' ^' !>./» J o* J i*--^^ *^ r^jJ

^Ulj -^^ J Jl ^l>Ll J .l;pj v^>Jl j liT iL-Ml ^^^^ JUj fU-lj o-^ iU-U orU

j^u-i j >/h v^ Mj V of'j j'>^!j *^-^^ ^■*^>=" *^>' ^''J 'y^ >^^ "^"^ -^

The Holy Prophet (Sallallaho alaihe wasallam) says,
"When on the night of Miraaj I met Hadhrat Ibrahim
(Alayhis salaam) he asked me to convey his salam to
my Ummat and tell them that the soil of Paradise is
very fine and fertile and there is very good water to
irrigate it, but the land is all a virgin plain and its
plants are

^\ iij it "ill *i»"ij A Jli^i j i' ^^^

|J2
2S

202 Virtues of Zikr

so that one can plant there as much as he likes."

According to one hadith, the above Kalimah is also fol-
lowed by ."*>< Vi JJJVj J>- 11 . According to another hadith it was
said, "A tree for every part of this Kalimah is planted in
PnrnHise." It is stated in one hadith, "Whosoever recites
.^ j ii ou;!* , a tree is planted for him in Paradise." It is
stated in one hadith, "Rasulullah (Sallallaho alaihe wasal-
1am) was going somewhere when he saw that Abu Hurairah
(Radhiyallaho anho] was planting a tree. He asked him
what he was doing. "I am planting a tree," was the reply.
Thereupon Rasulullah, (Sallallaho alaihe wasallam) said,
"Should I tell you about the best plantation? It is
(jjiri !ai 2bi Vi 4)tv JiJUnii ill 0U4L.) ; the recitation of each of these
Kalimahs causes a tree to grow for you in Paradise."

Hadhrat Ibrahim (Alayhis salaam) sent his salam
through Rasulullah (Sallallaho alaihe wasallam) to this
Ummat. The 'Alims' have written that whosoever hears this
hadith, should say in return ills' j«j ini*-jj f%Ui *3i*j (May
peace be upon him as well as Allah's mercy and His bles-
sings).

The second thing mentioned in the hadith is that the
soil of Paradise is very fine and its water very sweet, which
can be interpreted in two ways. Firstly, it is the description
of that place that it is extremely fine, its soil (according to
some ahadith) is of saffron and musk, and its water is very
sweet, so that everybody loves to have a house there; and
as it has all facilities for recreation and for planting gar-
dens, etc., nobody likes to leave it. The second interpreta-
tion is that where there is fine soil and excellent water,
there is always luxurious growth. In that case, it means that
hymning (ii^u^) once will cause a tree to be planted and
then, by virtue of the fertile soil and excellent water, this
tree will continue to grow by itself. Only the seed is re-
quired to be planted once: the growth afterwards is all
automatic.

In this hadith. Paradise is stated to have a treeless and
virgin soil. In other ahadith where Paradise has been de-
scribed it is stated that there are all kinds of fruit trees in it,
so much so that the literal meaning of the word Jannat
(Paradise) is "garden". There is thus a sort of contradiction:
the Ulama explain that originally Paradise is a treeless
plain, but when it will be handed over to the various
people they will find gardens and trees there, in accord-

44 Ch. Ill; Ahadith on Virtues of Third Kalimah 203

ance with their deeds. The second explanation by some
Ulama is that the gardens in the Paradise will be awarded
according to the deeds of good people, and as such it is the
deeds that are said to have caused these trees to grow for
them. The third explanation is that the smallest Paradise
that anybody will get will be bigger than the whole world,
and some parts of it are covered with original gardens and
other parts of it are without growth, so that trees will get
automatically planted there according to the Zikr and glori-
fication done by its recipient. Hadhrat Maulana Gangohi,
(RahmatuUah alaih) a great Shaikh and scholar, has stated
in his book Kaukabud Durree that all the trees are available
I there in the form of a nursery, and are planted according to

the good deeds, after which they continue to grow.

Hadith No. 5

h\ j^i ;ji* ^ ^ Ai jpj J\i J\l i^ l\ ^j iiui J^i > («)
^1 j^ ji iki v-j»i ^ JA M J\ 4»-i \4^ •au<j k\ h\i^)

jj v_-*.jdi j liT ii »uji «u-.i< ^Uj ^-^ vijjb- ^j »J Ji-uij jijiUij aM> ''jj

Jp vJW'j j.H^' ***-*? "^'-^ **J J*-!?" -^' Cf- <^M- VJ j'jrWI tljj JJI);!! ^

jjii\ j IJlT «yjy ^1 Jet-

Rasulullah (Sallallaho alaihe wasallam) said, "One
who is unable to toil at night i.e., he cannot keep
awake and pray at night, or is too miserly to spend
money, or is too cowardly to take part in Jihaad (fight-
ing in the path of Allah) should hymn (•a;~j it iMi^) ex-
cessively, because this action is more valuable with
Allah than spending in His path a mountain load of
gold."

How great is the grace of Allah that even those who
cannot bear hardship in the path of Allah are not deprived
from earning virtues and huge rewards. One who cannot
keep awake at night, cannot spend in Allah's path and
cannot take part in religious fighting, because of co_wardice,
but still has value for Deen in his heart, and is anxious to
improve his life in the Hereafter, is still eligible to earn

204

Virtues of Zikr

Allah's favours. It is one's extreme misfortune if he cannot
do something even then.

Hadith No. 6

,.■^1 4i.i ^ M Jj-l-i Jll Jll i^ ^1 ^i ^il^ 4?; iJri^ > (1)

*] (^jj Uii jj-i Ji iyf- ^-i*- >>r-Ji !/j s-sM' j iJS" *;* ii ^j ijo* a' 'U^ cr

RasuluUah (Sallallaho alaihe wasallam) said, "The
words most liked by Almighty Allah consist of four Kali-
mahs, viz; (jyi ii ii "ii ii!*? * iuii ii ciw^) which may be recited
in any sequence. According to one hadith, these Kalimahs
are also mentioned in the Holy Qur'an. These Kalimahs
occur very frequently in the Holy Qur'an, wherein there is
the commandment and persuasion for their recitation, as
described in detail in Part I. In one hadith, it is stated,
"Adorri the festivals of Eid with these words by their fre-
quent recitation."

Hadith No. 7

jJL-iTi'j jjiJL-Pii f;:*'us' 'liy'iUii JbJ ur ojU: >>

>:i ojiUij 5jjS3j o>l-j j\i >« jpi u Ji iil\i ,;ii:^u ji.
JPi u", o^/T^' *'^ cr> c'-^ >•' ^^ '> <>^^ ^' ?-^ J^

Ch. Ill: Ahadith on Virtues o/ Third KaJimah 205

IJ-^I t^^ *i' Jj—j** 9** **-'-^ rM»-' t*< c^J *»■»--• j-*»r*' J^J **-^ J'^T-''
JUfr »li^l Jl J* vW' Si JU_»-I *K-j»^l kl^oJ-l *.!.l l^i i) OJSsi i5}i-i

Once a group of poor Muhajirs came to RasuluUah
(Sallallaho alaihe wasallam) and said, "O RasuluUah!
(Sallallaho alaihe wasallam) only the rich attain to the
higher spiritual grades, and the eternal bounties of
Allah fall only to their lot." "How?" enquired Rasulul-
lah (Sallallaho alaihe wasallam). They replied, "They
offer salaat and observe fasting in the same manner as
we do, but being rich they are able to perform other "S
good deeds, like giving sadaqah and freeing slaves, S^
which we being poor are unable to do." RasuluUah r^
(Sallallaho alaihe wasallam) said, "Should I tell you >
something by acting upon which you may overtake
your predecessors and surpass your successors, and
nobody may be better than you unless he also acts
upon the same thing." "Do tell us," said the Sahabas,
(Radhiyallaho anhum). "Recite (j;i1 ^i > ji jUmJu Jii ou;^)
thirty three times each after every salaat," said Rasu-
luUah (Sallallaho alaihe wasallam). They acted upon
his advice, but the rich of those days came to know of
it and started doing the same. The: poor again came to
RasuluUah (Sallallaho alaihe wasallam) and com-
plained, "Our rich brothers have come to learn what
you told us, and are also acting upon it." RasuluUah
(Sallallaho alaihe wasallam) then remarked, "It is
Allah's favour which He bestows on whomsoever He
likes; nobody can stop Him." According to another
hadith, RasuluUah (Saliallaho alaihe wasallam) is also
narrated to have said to them, "Allah has also favoured
you with a substitute of sadaqah. Reciting (i'ii^)
once is sadaqah, saying (iii^b once is sadaqah, inter-
course with one's own wife is sadaqah." The Sahabas
were astonished to hear this, and submitted, "O Rasu-
luUah! (Sallallaho alaihe wasallam) indulgence with
one's own wife is an act of satisfying one's lust, and
you say this is also sadaqah. RasuluUah (Sallallaho
alaihe wasallam) said, "Would it not be a sin to in-
dulge in the unlawful?" "Yes", said the Sahabas. "hi

206 Virtues of Zikr

the same manner, doing the lawful amounts to sada-
qah, and is virtuous", explained RasuluUah (Sallallaho
alaihe wasallam). From this it is clear that to cohabit
with one's own wife in order to save himself from
adultery brings reward from Allah."

In another hadith, the reply of RasuluUah (Sallallaho
alaihe wasallam) to the query by the Sahabas, (Radhiyal-
laho anhum) that intercourse with the wife is the satisfac-
tion of one's lust, was "Just tell me if a child is born as a
result thereof, and when he grows up to youth and be-
comes a centre of your expectation, he happens to die, will
you not hope for a reward from Allah in lieu of this loss?"
Their reply was in the affirmative, and then RasuluUah
(Sallallaho alaihe wasallam) continued, "Why this expecta-
tion of reward? Did you create him? Did you guide him or
did you sustain him? On the contrary, it was Almighty
Allah who created him, guided him and sustained him.
Similarly, you put your semen at the lawful place, then it is
up to Allah to make it into a child or prevent it from be-
coming a child." In short, this hadith implies that the
reward from Allah is for one's having become the cause of
the birth of the child.

Hadith No. 8

j/S^jiiS^h j}l,j J» Jli i^"ii\ i>j 5j^> ^1 j^ (A)

ijub'i iJ ii iiifSi iJJ-j Ai *i\ m ajuii fu jilj ojiijj kij
/4^ ojj jl. dJisr jy i\M ^y^ j4 ?^ j^ > >j •^' ^j

X»-l Ji— J \JSj i^^\ j lis" pl.~. »\jj

RasuluUah (Sallallaho alaihe wasallam) said,
"Whosoever hymns (jjriii iuU-yi Jnou;!-) 33 times each,
and then once recites

A. * ; -r

after every salaat, all his sins are forgiven, even though
they may be (countless) like the foam in the sea."

Ch. Ill: Ahadith on Virtues of Third KaJimah 207

Note:

That the sins are forgiven (by virtue of zikr) has
already been discussed under several ahadith. According to
the Ulamaa, it is only the minor sins that are forgiven. In
this hadith, it is stated that three Kalimahs should be re-
cited 33 times each, and then (ii'jiai'J) only once. Accord-
ing to the next hadith, two of the three Kalimahs should be
recited 33 times each and the third one i.e. o?1it) 34 times.
Hadhrat Zaid; (Radhiyallaho anho) is stated to have
narrated, RasuluUah (Sallallaho alaihe wasallam) had
ordered us to recite (^\ ^i , i luii . ^i ou;!*) thirty three times
each after every salaat. An Ansari saw in a dream that a
person advised reciting the three Kalimahs 25 times each
and then (4i *:?! iiiV) also 25 times. When RasuluUah (Sallal-
laho alaihe wasallam) was told about this dream, he .per- "S
mitted him_ to recite that way. According to one hadith SEji
O?"! ii I A iuli I -ii bv^) should be hymned 11 times each after J n
every salaat, and in another hadith it is ten times each. In '^
one hadith, the recitation of (iiViii*;)) is ten times and that
of the other three Kalimahs is 33 times each. According to
one hadith, each of the four kalimahs should be hymned
hundred times each. All these ahadith are narrated in the
book Hisnul Haseen. The apparent difference in these ver-
sions is due to the different circumstances of the persons
who were advised by RasuluUah (Sallallaho alaihe wasal-
lam). Those who were busy with other (important) things
were advised the lesser number, and those who were free
were advised a greater number. The religious authorities,
however, advise that one should conform to the numbers
narrated in the ahadith just as the quantity of a thing that is
used as a medicine is also specified.

Hadith No. 9

6i;ki ^ ^1 jpj Jii Jii Jup %\ jjfj vM i^.^ 'J- (^)

J J.^\ .\y.j i>L:^ J liT ^ .ijj VJ^ OjSlJJ ^Jij iX^ OJiUJ

RasuluUah (Sallallaho alaihe wasallam) said, "The fol-
lowing words are such that one who recites them is

208 Virtues of Zikr

never disappointed. These are (jjTi ii i JLuJi ii iu;:.)
which should be recited, 33, 33 and 34 times, respect-
ively after every obligatory salaat."

Note:

These Kalimahs have been termed as («^Mm) (things
that follow), either because these are recited after the salaat
or because the recitation of these after sins results in
washing them off, or because these are recited one after the
other. Hadhrat Abu Darda (Radhiyallaho anho) narrated,
"We have been directed to recite (^i i)\»v<) 33 times and (i SM\)
33 times and(ii "ii M)3A times after every salaat."

HadithNo.lO

\i tjlii yjiij ^ J\i yj£i4 jij ill ^}i>j\i (jlii ^ a;-!

jj\yi\ c^ J ur j|>J!, j^ oiJ-i j^ '^\ jiri ^ij a;.i j>, ^\ i JLUiij

2t»*««Jl JW-j UU-j jBj JO'tj;)! ^j ^;^«ail-( j ,\je- l^\j

Rasulullah (Sallallaho alaihe wasallam) once said, "Is
there nobody amongst you who may be able to do,
everyday, good deeds equal to Uhud (a mountain near
Madinahj." The Sahaba (Radhiyallaho anhum) said,
"O Rasulullah! who has the strength to do that?"
"Everybody has the strength to do it," said Rasulullah
(Sallallaho alaihe wasallam). "How is it?" enquired the
Sahabas (Radhiyallaho anhum). He explained, "The
reward of (ii ji^) is greater than the mountain Uhud,

that of (41 "ill «ii"J) is greater than Uhud, that of (ji luii is
greater than Uhud and that of (ji"'*') is greater than
Uhud."

Note:

It is thus stated that the reward of each of these Kali-
mahs is greater than the mountain of Uhud, nay. it is
greater than many such mountains. It is said in one hadith
that the reward of (iiou;:-) and (i-U^Ji) fills all the Heavens
and the Earths. It is said in another hadith that- the reward

Ch. Ill: Ahadith on Virtues of Third Kalimah 209

of (itou;;.) occupies half the scale-pan, the reward of
(iiJUJi) occupies the remaining half, and the reward of
(j^ii) fills the space between the Earth and the sky. It is
stated in one hadith that Rasulullah (Sallallaho alaihe wa-
sallam) had said, "

j^ ^i A\ v't ^it*^ ^ JLUii ^1 h\iC;^

is more dear to me than all the things under the Sun."
Mullah Ali Qari (Rahmatullah alaih) explained it to mean
that it is more dear than spending in the path of Allah all
that this world contains. It is said that once Hadhrat Sulai-
man (Alayhis salaam) was going somewhere on his throne,
when the birds spread their wings to protect him from the
Sun, and the armies of men and jinn were going with him.
On seeing this, a worshippper praised Allah for the grand-
eur of this vast kingdom. Hadhrat Sulaiman (Alayhis
salaam) remarked, "The credit in the account of deeds of a
believer for reciting (ii i>v»v') once is more than the whole
kingdom of Sulaiman Bin Dawood, because this kingdom is
transitory but the reward of reciting (g,r-») is everlasting."

Hadith No. 11

'^t^IhIh ja^ -ill Jpj i>i^ ^1 Jpj Jji ^ 'J} > (^^)

^j^\ i jLuJij k\ iiM^i 'p ^ij ^1 ^ m i?ij;Ji 'J, j^iijiu

«j* .jiij iUNi j^,»w» Juj ^u-ij Ji\^\ ^ j If c^ji 4ii=«-jj t^i^ j x»>i **•>!

>>i- ai u^ r^!) ^^ Jib j^' ^!w) '^V o^ jW' ^!j> >-^' f^' '^ '-^^J ^^^
4r-j t/'b ^ a!j '^jV Jill/ •i'V cr* j */h o^^ *i f*jj **^' a' o* -^^ **bw

Once Rasulullah (Sallallaho alaihe wasallam) said.
"Bakhkha! Bakhkha! How weighty in the scales are
five things, viz. (iHi iii"?) . (jjri ii) , (ii iiu;:;-) , (iii*Ji) and
exercise of patience (j>-») by the father (or the mother)
over the death of his (or her) child."

The subject-matter of this hadith is narrated by many
Sahabas (Radhiyallaho anhum) in so many other ahadith.
The words (^^) (Bakhkha! Bakhkha!) are exclaimed at the
time of extreme joy and pleasure. These things are of great
joy and pleasure to Rasulullah (Sallallaho alaihe wasallam)

|j2

210

Virtues of Zikr

and therefore are stressed so much by him. Is it not there-
fore incumbent upon us who claim to love him that we
should show extreme devotion to these Kalimahs, because
doing so also amounts to showing respect, obedience, and
gratitude to Him.

Haditli No. 12

£>' Jli JVI ^ i^l ii\ ^UiJS« ^ J^j j^ j^ ^ ii^ j^ (>T)

C^' ^\ *^ ji i"J Ji^*' h'Ji ^<j ^i^*' 5j^ ^'\* ••^J

j L. Lijl «j fJLij Uyy j^ ^^ il J-P »l^a». JJ^I OW j r-^i' JJ>j^:Jl» s-<vll j 'JS"

JUJI Jj^ Ijjj jiiJI AlA^j ji»<Jl ijO IfJli Jli OlAlI- J^ 1^1 ^j*' i^^ «i<"V

jjjl J lis" t^ JT Jjji 14^3 »|^ JT i_,U* l^Jli fjliuj Jli OUJ— i

Rasulullah (Sallallaho alaihe wasallam) said,
"Prophet Nooh (Alayhis salaam) said to his sons, "I
give you a piece of advice and, in order that you may
not forget it, I say it very briefly. I advise you for doing
two things and forbid you from doing two things. The
two things which I recommend are such that Almighty
Allah and His noble creation are greatly pleased with
them, and both of these have easy access to Almighty
Allah. One of the two things is (4i'ji«ii'j), which if it
were enclosed in the mighty sky, will break through it
and reach Almighty Allah and, if all the heavens and

Ch. Ill: Ahadith on Virtues of Third KaJimah 211

the earth were placed in one pan of the balance and
this kalimah were put in the other pan, the latter
would outweight the former. The second thing that I
recommend to you is the recitation of (•aUj. j ii cii^) ,
which is the prayer of all the creation and by virtue of
which all the creation get their sustenance. There is
none among the creation that does not hymn glorifica-
tion of Allah, but you do not understand their speech.
And the two things from which I forbid you, are shirk
(polytheism) and arrogance, because these two keep
you away from Allah and His noble creation."

Note:

The subject matter of this hadith has also been dis-
cussed before when describing the virtues of(iiiWi«ii'i). That
all the creation hymn the glory of Allah is also mentioned ^ _.
in the aayaat of the Holy Qur'an. One of these aayaat is t n

. , ' ' ' ' VII * 'V • ' M '

(There is none among the creation who does not hymn His
glory).

It is narrated in many ahadith that on the night of
Mi'raaj, Rasulullah (Sallallaho alaihe wasallam) had heard
all the Heavens hymning the glory of Allah.

Once Rasulullah (Sallallaho alaihe wasallam) hap-
pened to pass by a group of men who, though halted, were
sitting on the backs of their horses and camels. He said to
them "Do not use the backs of your animals as chairs and
pulpits, as so many of them are better than their riders and
do zikr of Allah more than the riders."

Hadhrat Ibn Abbas (Radhiyallaho anho) said that even
the crops hymn the glory of Allah, and the owner gets the
reward for it.

Once a bowl of food was presented to Rasulullah (Sal-
lallaho alaihe wasallam), who remarked that the food was
hymning the glory of Allah. Somebody asked if he under-
stood its hymning. He replied in the affirmative, and then
he asked that it be taken to a certain person who also, when
the cup was brought to him, heard it hymning the glory of
Allah; In the same way, another person also heard it. Some-

212

Virtues of Zikr

body requested that all those present should be allowed
to hear it. Rasulullah (Sallallaho alaihe wasallam) said,
"If some one fails to hear it, others will think that he is a
sinner." This sort of revelation is known as Kashf (wiJti") .
which is bestowed on the Prophets, but the Sahabas (Rad-
hiyallaho anhum) also were able to attain it as a result of
their company with and their nearness to Rasulullah (Sal-
lallaho alaihe wasallam). Hundreds of incidents can be
cited as a proof thereof. Even the Sufis often develop this
quality through their spiritual labour, as a result of which
they are able to understand what the rocks and animals
hymn and speak. But according to the authentic scholars,
proficiency in this line is not necessarily proof of one's
high spiritual attainment or nearness to Allah. Whoever
labours and strives for this can develop it, irrespective of
whether he attains nearness to Almighty Allah or not;
therefore, the true religious authorities do not attach any
importance to it. On the other hand, they regard it as harm-
ful in the respect that the novice gets so much absorbed
and involved into it that it acts as a hindrance to his spiri-
tual progress. I know this about some disciples of Maulana
Khalil Ahmad (Rahmatullah alaih) when they happened to
develop a sort of Kashf that to prevent its further progress
Maulana (Rahmatullah alaih), stopped them from doing all
sorts of zikr. Moreover, the scholars avoid development of
Kashf. because it leads to the disclosure to them of the sins
of others, which is against their liking.

Allamah Sha'raani has related in his book "Meezaanul
Kubra" about Hadhrat Imam Abu Hanifa (Rahmatullah
alaih) that when he happened to see somebody performing
ablution, he could also see the sins that were being washed
away in the water, so much so that he could even distin-
guish whether the washed off sins were major or minor
sins or merely undesirable deeds, just as one is able to see
the material things.^Once he happened to go into the place
of wudhu in the main mosque of Koofa, where a young
man was performing wudhu. After looking at the water
used by him, he quietly advised him, "My brother! make
taubah from disobeying your parents," which he did. Then
he saw another person and said to him, "My brother! re-
frain from adultery, it is a major sin," and the man made
taubah from adultery. He saw that the water used by yet
another man indicated the sins of drinking and sinful
amusement. He advised the man accordingly, who also

Ch. Ill: Ahadith on Virtues of Third Kalimah 213

made taubah then and there. Afterwards, Hadhrat Imam
Abu Hanifa (Rahmatullah alaih) prayed, "O Allah! take
away this thing from me. I do not want to see the shortcom-
ings of other people." His prayer was accepted by Almighty
Allah, and he got relieved of this power. It is related that it
was during that earlier period that he had declared the
water once used for wudhu to have become polluted; when
he saw the dirt and bad smell of sins in it, he could not
regard it otherwise. After he was relieved of this power, he
also gave up declaring this water as polluted.

It is related of a disciple of our Shaikh Maulana Abdur
Rahim Raipuri (Rahmatullah alaih). may Allah enlighten
his grave, that for days together, he could not go out to
answer the call of nature, because he found spiritual light
prevailing all over. Similarly, there are hundreds and thou-
sands of incidents proving beyond any doubt that those
who are blessed with Kashf can see hidden things, accord-
ing to the degree of their attainment.

Hadith No. 13

j\i Lj> u(j ;Ui jii< i;;* viJa US' ji dii>j '^:^ ^ ^1

jj^\ Jj JA \^:^ '4j iJU di JjfS ^^ '*f^ «^ -3" ^

■JL^ U^ V^-J^ ^'> *^^^ ^ ^"^ ^'^ ?"^^ "^' -^' '^'^'^

J«^ LiJjl at Jib **\ft ^b 'J^^ J' C^^i J^h ^^^J «J Jii^lj Lr— ^^^ ■^' 'bj
^U.1 .ijj cJi jUa^l; s-tM' j^^ '^.cr-^ J^^ ^P^ JJ '■^^^ J^-h -^^^

^\^\ ^j^ y^. u>^ i>ui j,\ J. Uii .-^/ii jj ii-^ r» -^i-' J«j j> -^V'

t^!; a> J^- f'

^ j^ w-U' JJ

iJlj*N,

<i jSi

214

Virtues of Zikr

i>* jv-ji, jSj\ vj i># ^jbLi ^ jisc-i/j c^^ jij^i -ai j;:>: cJii

Uj ill. j»\ ^ ji^i, ^j yu J*, j^ ^ jL.j,ji 4j j^j J ^.jbLt i^U- iJU ^

Hadhrat Umme Haani (Radhiyallaho anha) related
that once Rasulullah (Sallallaho alaihe wasallam) paid
her a visit, when she said to him, "O Rasulullah! (Sal-
lallaho alaihe wasallam) I have grown very old and
weak. Tell me something that I may be able to do while
sitting." Rasulullah (Sallallaho alaihe wasallam) said
to her, "Hymn (it\'ii\i^) one hundred times and you will
get a reward as if you set free one hundred Arab slaves;
hymn (iiUJi) one hundred times, which will fetch you
.a reward as if you present a hundred horses, fully
equipped, for the Jihaad; hymn (j?iii) hundred times,
which is as if you sacrificed a hundred camels for the
sake of Allah; and hymn (Ai *?! .iii>J) a hundred times, the
reward of which will fill the whole space between the
earth and the sky. There is no other commendable
action that can surpass it." Hadhrat Salma (Radhiyal-
laho anha) the wife of Abu Raafe' (Radhiyallaho anho)
had also requested Rasulullah (Sallallaho alaihe wasal-
lam) to prescribe her some zikr which may not be very
lengthy. Rasulullah (Sallallaho alaihe wasallam) ad-
vised her, "Recite (jri^i) ten times, because Almighty
Allah says in reply, "It is for Me," recite (in oUi;!-) ten
times, because Almighty Allah says in reply, "It is for
Me", and then recite ( Jji*i i^illi) (O Allah! forgive me) ten
times, because then Allah says, "Yes, I have forgiven
you." If you recite (ilji*'^') ten times. Almighty Allah
will also say each time, "I have forgiven you." What a
brief and easy zikr has been proposed by Rasulullah
(Sallallaho alaihe wasallam) for old and weak people,
especially the women. It is very brief and Involves
no labour or going about, and yet what tremendous
reward is promised for it. It is really a pity if we fail to
earn this high reward.

Hadhrat Umme Sulaim (Radhiyallaho anha) has narrated
that she also requested Rasulullah (Sallallaho alaihe wasal-

Ch. Ill: Ahadith on Virtues of Third Kalimah 215

lam) to prescribe for her something that she should recite
before her supplication to Allah at the time pf^salaat, and
that she was told. "Recite (i>uii Ai c>>^) and (j?' J") ten times
each, and then pray for what you like, Allah will say; "Yes,
Yes, I accept it." How simple and common are these words,
that no effort is required to memorize them. We talk all
sorts of rubbish throughout the day but if, while doing our
business or sitting in the shop, or working on the field, we
hymn this zikr as well, then along with work for the earthly
life we can also earn a lot of wealth for the next life.

Hadith No. 14

T^j. i> l\ m ,^' JPi Ja Ja i^ '-a» ^3 5j:> 'J 'j^ (U) ^

i>^ (jijij bi> ruUi Ji (^=^1^ i^'jii^ '^"^ Jl 'i^ §
>, ^ ojijii ^' '^} >, ^' >j ^o ^ ^}^' Jl ''i^'i
.u jlIp > uir Jjijii dJb'jJLUij ^yjS^'i diJjAlJ d ^u 4^

Jjii ^ ^i^ Uh > Ji^ ^i^.'i ^^i ^'^- ^

jjlji^ ojij-o ;^ Jis iij i«;» '^^i ^ ^ ^j ^> f^
ujlj j3 JSi Jjii*^ ^?^ ^i'i j*J Ji^ J^' >' ^^J^
jjii iiUwi i^ ^j \j\J> \^, ^ i>'^ ^jij (^*' '^ '^iy^^
ult ^, -^ l^ i^'t ^ aii jjii ^' o> J5 'J\ ^Vii
,1.^, J j^s, ^, ^,uji .^„ ,4^41^ ^, J^ f>i' '^ J^ ^^. '^^

Rasulullah (Sallallaho alaihe wasallam) had said:

"There is a class of angels who keep going about
on the pathways, and wherever they find some people

216

Virtues of Zikr

Ch. Ill: Ahadith on Virtues of Third Kalimah 217

engaged in the zikr of Allah, they call each other and
gather round them, and pile up over each other right
upto the sky. When that assembly for zikr is over, the
angels ascend to the Heavens and then Almighty
Allah, in spite of knowing everything, asks them where
they had come from? They submit that they have come
from such and such group of His bondsmen, who were
busy in hymning His Glory, His Grandeur, His Great-
ness and His Praise. Allah says, "Have those people
seen Me?" "No, our Lord", confirm the angels. "How
would they have acted if they had actually seen me?"
"They would have busied themselves with even
greater zeal in praying to You and in hymning Your
praise and Glory," submit the angels. "What do they
demand?" "They want Paradise", reply the angels.
"Have they ever seen Paradise?" says Almighty Lord.
"No our Lord" say the angels. "If they had seen it, how
would they have acted?" says Almighty Allah. "Their
zeal, yearning, and their prayers for it would have been
even greater," submit the angels. "What were they
seeking refuge from?" says Almighty Allah. "They
were seeking refuge from Hell", say the angels. "Have
they seen the Hell?" "They have not seen it." "How
would they have acted if they had seen it?" says Allah.
"They would have been more scared of it, and would
have tried more for protection against it," say the
angels. Then Almighty Allah says, "AUright then, all
of you bear witness that I grant forgiveness to all those
present in that assembly." One angel says. "O Allah! a
person happened to be there only by chance; he had
come for some other business and had not taken part
in what they did." Almighty Allah says, "That group
was so blessed that whosoever happened to sit with
them, even by the way, is not deprived of the blessings
(and thus he is also forgiven)."

It is described in several ahaadith that there is a group
of angels who go about in search of assemblies and individ-
uals engaged in zikr. and wherever they find them, they sit
near them and listen to their zikr. This subject matter is
already included in Hadith No. 8 in Chapter I, wherein it is
also explained why Almighty Allah praises these persons
in the presence of the angels.

The submission by an angel that there was, in that as-
sembly, a person who had come there on his private busi-

ness was only a statement of facts, because on that occasion
those angels were acting as the witnesses that those people
were engaged in prayers and zikr of Allah. That is why
they had to clarify the position, lest there should be any ob-
jection. But it is the extreme benevolence of Allah that, be-
cause of the blessed people engaged in zikr. a man who is
sitting near them by the way is not deprived of the bles-
sings. Almighty Allah says in His Book:

(0\ f. hy)

^iC^i ^ \}i^j ill iji^i ipi -/J^ i^t

"O you who believe! fear Almighty Allah and be with the
truthful.

The Sufis say, "Remain with Almighty Allah, and if
this is not possible, then be in the society of those persons
who remain with Almighty Allah." Remaining with
Almighty Allah means (as given in the book of Bukhari
Shareef): Almighty Allah says, "By means of non-obliga-
tory prayers. My bondman keeps on getting nearer and
nearer to Me, till I make him My beloved, and at that stage I
become his ears with which he listens, his eyes with which
he sees, his hands with which he holds, his feet with
which he walks; and whatever he begs of Me I grant him."
That Allah becomes his hands and feet, etc., means that he
performs his actions for earning the pleasure and love of
Allah and that he does not do anything against the will of
Allah. The books of history relate the lives of many sufis
of this level. A booklet, known as 'Nuzhatul Basaateen' is
specially devoted to the account of such Sufis.

.Sheikh Abu Bakr Kattaani (RahmatuUah alaih) related,
"Once, at the time of Hajj, there was a gathering in Mecca
of some Sufis, the youngest among whom was Junaid Bagh-
dad! (RahmatuUah alaih). In that gathering, there was a dis-
cussion on the subject of 'Love of Allah' and as to who is
the lover of Allah! Many of them expressed their views on
the subject, but Junaid Baghdad! (RahmatuUah alaih) kept
quiet. He was pressed to say something. With his head
bowed down and tears in his eyes, he said, "A lover (of
Allah) is he who forgets his own self, remains engaged in
Allah's zikr with due regard to all its requirements; sees
Allah with the eyes of his heart, which is burnt by the heat
of Allah's fear; Allah's zikr intoxicates him like a cup of
wine, he speaks the word of Allah as if Almighty Allah

a ^

218

Virtues of Zikr

Ch. Ill: Abadith on Virtues of Third Kalinmh 219

speaks through his mouth; if he moves he does so under
the command of Allah; he derives peace of mind only
through obedience to Allah; and when such a stage is
reached, his eating, drinking, sleeping, awaking and, in
short, all his actions are for the pleasure of Allah; he
neither pays any heed to the worldly customs, nor does he
attach any importance to adverse criticism by the people."

Hadhrat Sa'eed bin Musayyib was a well known Ta-
bi'ee, and is counted as a great Muhaddith. A person
named Abdullah bin Abi Widaa-ah, who used to go to him
very often, related as follows: "I could not go to him for a
few days. Then when I went, Hadhrat Sa'eed asked me
where I had been. I told him that my wife had died and
that I remained busy on that account. He said, "Had you in-
formed me, I could have also joined the funeral." When,
after a little while. I got up to leave he said, 'Have you mar-
ried again?" I replied. 'Who would marry a penniless
person such as I am?" He said that he would arrange it. and
there and then he read out the marriage sernysn and solem-
nised my nikaah (marriage declaration) with his own
daughter, fixing the mehr (jointure) at a paltry sum of eight
or ten annas" (This small amount as mehr may be permiss-
ible according to them, as it is according to some Imams,
but according to Imam Abu Hanifa (RahmatuUah alayh) a
sum less than two rupees and eight annas is not permiss-
ible). "After the nikaah, I left the place. Only Almighty
Allah knows how overjoyed I was; in my happiness, I was
thinking where from to borrow the money for expenses to
bring the wife to my house. I remained absorbed in these
thoughts till it was evening. I was keeping a fast, and I
broke it at sunset. After the evening prayer, I reached home
and, lighting the lamp, I started eating my bread with olive
oil, when somebody knocked at the door. Who is there?
said I, "Sa'eed", came the reply. I started thinking which
Sa'eed it was. It did not occur to me that it could be Hadh-
rat Sa'eed. because for forty years he had never been to any
place except the mosque and his own house. I was sur-
prised to see him standing outside, and submitted that he
should have called for me. He replied, 'It was proper for me
to come. I thought that since you have been married, you
should not be alone in your house. I have, therefore,
brought your wife to live with you. Saying this, he sent his
daughter in, closed the door and went away. The girl, being
overwhelmed with modesty, fell down on the ground. I

bolted the door from inside, removed the bread and olive
oil from near the lamp lest she should see it. climbed up on
the roof of my house and called out to my neighbours.
When people gathered, I told them that Hadhrat Sa'eed had
given his daughter to me in marriage, and that he had just
then himself brought her and left her in my house. They
were all greatly surprised, and exclaimed, 'Is it true that
she is already in your house? 'Yes,' confirmed I. The news
spread and also reached my mother, who at once came
there and said, 'If you touch her for three days. I will not
see your face; in three days we will make all the prepara-
tions. After three days, when I met the girl. I found her ex-
tremely beautiful. She was a Hafiz of the Qur'an. very
conversant with the Sunnat of the Prophet (Sallallaho
alaihe wasallam) and well acquainted with her obligations
to her husband. For one month, neither Hadhrat Sa'eed
came to me. nor I went to him. After one month, when I
went to him there was a big gathering. After wishing
salaam to him, I sat down. When all others left, he asked
me how I found my wife. I replied. 'She is most excellent,
so that friends are pleased to see her and foes become en-
vious,' He further said, 'If you find anything undesirable,
you may use a stick to rectify it.' After I returned from
there, he sent me through a special messenger a gift of
twenty four thousand dirhams (which comes to about five
thousand rupees). This girl had been demanded by King
Abdul Malik bin Marwaan for marriage with his son,
Waleed, who was the crown prince, but Hadhrat Sa'eed
had declined the offer. In this way, he had incurred the
wrath of King Abdul Malik, who on some other pretext got
him punished with a hundred lashes in bitter cold, and
then had a pitcher of cold water poured on him."

Hadith No. 15

^j lyi Ji^ &\ JM^ j jji^ ^U iip«i > Olpi 'j.i o^-^

220

Virtues of Zikr

Ch. Ill: Ahadith on Virtues of Third KaJimah 221

V fVtr-^' ^^ »j>-^ ■'j''' J<'

Rasulullah (Sallallaho alaihe wasallam) said, "Whoso-
ever recites (jjr'iitii'itai'iiiJUiJiiioi*!;:*) will be re-
warded with ten virtues for each letter thereof. Whoso-
ever supports an unjust party in a dispute incurs the
wrath of Allah, until he repents and does toubah. Who-
soever intercedes to prevent infliction of punishment
awarded according to Islamic law is considered to
oppose Almighty Allah, and whosoever slanders a
Muslim, man or woman, will in the Hereafter be im-
prisoned in Radghatul Khabal (a deep part of Hell),
until he gets exonerated from this sin, which will
hardly be possible there."

Backing an unjust cause has nowadays become our
second nature. In spite of knowing that we are at fault, we
become unjust and partial for the sake of our relatives and
our party. We are not afraid of the wrath, displeasure, and
punishment of Almighty Allah, when our relatives and
friends are involved. Not to speak of telling them that they
should desist from committing wrong, we cannot even
keep quiet and remain neutral, but we go to the extreme in
supporting them. If anybody puts up a claim against them,
we try to oppose him. If a friend of ours commits theft,
wrongs somebody, or indulges in adultery, we encourage
and help him in all possible ways. Is this according to the
dictates of our faith and religion? Is this according to Islam
that we feel proud of? Do we not thus degrade our Islam in
the eyes of others, and degrade ourselves before Almighty
Allah? It is stated in one hadith that one who deals or
fights with somebody on the basis of sectionalism (racial-
ism) is not one of us. According to another hadith, section-
alism means to help one's own people in their wrong
cause.

"Radghatul Khabal" is the mud formed by the blood
and puss of those in Hell. How dirty and horrible would be
that place where such people who do slander against the
Muslims will be imprisoned. In this life, we take it very
lightly to talk against whosoever we like, but we will re-
alise the gravity of our offence in the Hereafter when we
will be required to justify and prove whatever we have said
here, and the proof given there will have to be acceptable

from the Shariat point of view. Fluent talk based on lies
will be of no avail there. What we talk here and what the
actual reality is will all be known there. Rasulullah (Sallal-
laho alaihe wasallam) had said, "Sometimes one talks
merely to amuse others, but because of it he is thrown into
Hell to a depth which exceeds the distance between the
earth and the sky. A slip of the tongue is fraught with more
dangers than the slip of the foot." It is said in one hadith,
"Whosoever reproaches somebody else for his sin will find
himself involved in it before his death." Imam Ahmad
(Rahmatullah alaih) explained that this hadith implies
such sins from which the sinner has done toubah. Hadhrat
Abu Bakr (Radhiyallaho anho) used to pull his tongue and
say, "You are the cause of our woes." Ibn Munkadir, a
famous Muhnddith, and a Taabi'ee was seen weeping w^en
he was about to die. Someone asked why he wept. He re- ®
plied, "I do not remember to have committed any sin, but I i ri
might have said something which, though ordinary in my .5^
opinion, may turn out to be something very serious before "^
Almighty Allah."

Hadith No 16

Jji; ^ ill jjJ-j jir Jii ;a^ l\ ^^ ^^\ i-^-^ '^yj- {S\)
ill "^J oi ipii iJolivj ^1 duul, \f^\ J* \% ji 51 ji lii ?^u
*jji Jji^' dUi Jii JpjU J^j jui ijgi ijiij ijjiti,i cji -^i

In the closing period of his life, whenever Rasulul-
lah (Sallallaho alaihe wasallam) got up from a meeting,
he used to recite

"Glory to Thee, O Allah, with the highest of
Praises; I bear witness that there is none worthy of
worship except Thee, I seek Thy forgiveness and turn
to Thee."

222

Virtues of Zikr

Ch. Ill: Ahadith on Virtues of Third Kalimah 223

Someone said, "It is only nowadays that it has
become customary with you to recite this prayer, but it
was not so before." Rasuluilah (Sallallaho alaihe wa-
sallam) said, "It is the kaffaarah (atonement) of the
meeting". According to another version Rasuluilah
(Sallallaho alaihe wasallam) had said, "These words
constitute the kaffaarah of the meeting, and were
taught to me by Hadhrat libraa-eel (Alayhis salaam)."

Hadhrat Aa-ishah (Radhiyallaho anha) also related,
"Whenever Rasuluilah (Sallallaho alaihe wasallam) got up
from a meeting, he used to recite:

When I asked him the reason for reciting this duaa so
often, he said, "If a person recites it at the end of a meeting,
then all his slips during the meeting are forgiven". We are
all liable to do some irrelevant and useless talk during a
meeting. This duaa is very brief, but whosoever recites
either of the two versions of this duaa will get saved from
the adverse results of that meeting. The Almighty Lord has
provided so many facilities for our benefit.

Hadith No 17

j^it ^ -ai» j;^3 Ja Jtf i^ ^' ^j v^ ^ ^^' ^ 0^)
j> ^ui aO^jj »j^j oa;^'j A**;-iJ >, in J")M- >, ^y!^-^

J', ^r cr*-^' ^^ '^^^ c^ J^^ f^'} -^' •'-'^ ^^"^' '■^ Ai il* *3 J>ji':i

j^L* j,/x. j>Ji ,j;jar -a, ^iii *> .>»j ^ V > *'*'^.5

Rasuluilah (Sallallaho alaihe wasallam) said,
"When a person hymns the greatness of Allah, i.e. re-
cites

these kalimahs revolve round the Arsh with a low
humming tone, and mention the name of the reciter.
Do not you wish that there should be somebody near
Almighty Allah to mention and recommend you before
Him?" Persons who seek an approach to the rulers,
and hanker after position, get overwhelmed with joy
and feel so proud if they are praised before a governor,
not to speak of the king or the minister or even the
viceroy, even though such a recommendation does not
result in any benefit to them. That no gain results is
clear because even if they get some lift in status, they
have to spend comparatively far more in getting it
through such recommendation. In order to approach
the high officials, some people squander their prop-
erty, get involved in debt, incur the enmity of others
and thus disgrace themselves in so many ways. All this
is experienced during the election period.

On the other hand, just imagine the blessings and
honour of one's name being mentioned before the Arsh of
Almighty Allah, the Lord of Lords, who controls this world
as well as the Hereafter, and in fact everything in all the
universe, Who controls the hearts of the kings. Who grants
success or failure, gain or loss: so that, all the people of the
world including the rulers and the ruled, the kings and
their subjects, cannot harm or help anybody against His
will, they cannot give even a drop of water to anybody if
He does not will it. No worldly wealth or honour can be
compared to this blessing that one's name should be men-
tioned with favour before such a Supreme Lord. If a person
attaches more importance to any worldly honour, he does a
great wrong to himself.

Hadith No. 18

y»j i^J^\ cUi^l ^-bLl J j/A\ AiJl ^^ iiU-l Jli Jli f **:/ j W-,; wil^Nl J

224

Virtues of Zikr

Hadhrat Yaseerah (Radhiyallaho anha) one of the
Muhajir women, related that Rasulullah (Sallallaho
alaihe wasallam) had said, "Make it a point to hymn (cirJ)
and (Jilt") and to sanctify Allah through reciting the
words (^jili 4iuii iu;::-) or (^ j> j aSiJ> vj '^/>1» £ji^) and
counting on your fingers, because the fingers will also
be questioned, on the Day of Judgement, about the
deeds perfonned by them and will speak out what they
did. You should not neglect doing zikr of Allah, other-
wise you would get deprived of His Mercy.

Note:

On the Day of Judgement, the body of a person, nay,
his hands, feet, and every limb will be questioned about
the good and bad actions performed by them, as stated in
the Holy Qur'an at so many places. At one place, it is stated

The day when their tongues, hands and feet will stand wit-
ness against them about the sins they committed.
At another place, it is said:

i'^t

^ ^\ii\) ^^\ j\ k ;Ti*t >AJ ^jjj

At this place, the subject matter is decribed in several
aayaat, which are translated as follows:

"On that Day (Day of Judgement), the enemies of Allah
will be driven towards Hell. Then they will be checked at
one place, till they have all reached near the HelL At that
time, their ears, eyes, skin, etc, will bear witness against
them, (and will tell the sins committed through these by
each person). At this, those people will (in utter surprise)
say to them, "Why do you give witness against us?" (it was
for you that, in the worldly life, we indulged in sins? These
organs will reply, "Allah has given us speech, as He gave
speech to all the things. It is He Who created you the first
time, and unto Him you have returned."

Ch. Ill: Ahadith on Virtues oj Third Kalimah 225

There are many ahaadith that describe this sort of testi-
mony. In one hadith, it is stated, "On the Day of Resurrec-
tion, the non-believer in spite of knowing his own sins will
deny that he had ever committed them. He will be told that
his neighbours stand witness against him. He will reply
that the neighbours tell lies out of enmity against him. He
will be told that his own kith and kin testify against him,
but he will say that they are also false. Then his own limbs
will be made to give evidence against him. According to
one hadith, the thigh will be the first to testify the evil
deeds committed by it.

It is stated in one hadith, "The last one to cross the
Siraat Bridge will pass stumbling to this side and that side,
as a child does when his father gives him a beating. The
angels will ask him whether he would confess his sins if he
were helped to cross it with ease. He will promise that he
will tell the real truth, and he will swear by Allah that he
will not hide any fact. The angels will make him stand
erect and pass the Siraat Bridge. When he has crossed over,
he will be asked by the angels to give his statement. Think-
ing that, if he confesses, he may be sent back to Hell, he
will flatly deny having committed any bad deed. The
angels will tell him that they can produce witnesses against
him. He will look around, and as there will be nobody, he
will think that since everybody has now reached his desti-
nation, no witness can be available against him, and there-
fore, he will agree to face witnesses. His own limbs will be
asked to tell the truth, and when they start speaking he will
be left with no alternative but to make a confession. Then
he will say, "There are many serious sins that are still to be
told." Almighty Allah will then say that he has been
granted forgiveness.

It is thus a matter of necessity for us that we should
make our limbs do as many good acts as possible. So that
these may as well give witness in our favour. It is for this
reason that Rasulullah (Sallallaho alaihe wasallam) had or-
dered (his followers) to count zikr on the fingers. For the
same reason, it is ordered in another hadith that we should
go to the mosque very frequently, so that the foot-prints
will bear witness in our favour, and reward is granted for
these.

How fortunate are the people against whom there is
nobody to stand witness, either because no sins are cam-

226

Virtues of Zikr

Ch. Ill: Ahadifh on Virtues o/7'hird KaJimah 227

initted or because these were washed off through toubah,
etc, and who (on the other hand) have hundreds and thou-
sands of witnesses to testify their good deeds and virtues.
The easy way to become one of such people is: Firstly, if a
sin happens to be committed, it should be got wiped out at
once by means of toubah (because in this way the sin be-
comes extinct, as stated in Hadith No 33 of Section II,
Chapter II) and secondly, the virtues should be accumu-
lated in the account of deeds and there should be witnesses
to testify to them, the limbs used for good deeds will all
stand witness in one's favour.

Counting (of zikr) on the fingers by Rasulullah (Sallal-
laho alaihe wasallam) himself is mentioned in various
words in several ahaadith. Hadhrat Abdullah bin Amr
(Radhiyallaho anho) related that the Holy Prophet (Sallal-
laho alaihe wasallam) used to hymn Allah's glory with
counting on his fingers.

In the hadith under discussion, there is warning
against neglecting zikr of Allah, which deprives one of His
Mercy. It is thereby learnt that the people who neglect zikr
are ignored in respect of the Mercy of Almighty Allah. It is
said in the Holy Qur'an, "You remember Me, then I will re-
member you (with My Mercy)." Almighty Allah has thus
conditioned His granting of favours on doing His zikr. The
Holy Qur'an says:

"And a person who intentionally closes his eyes
against Allah's zikr (which may be recitation of the Qur'an
or any other zikr). We appoint a devil on him, who remains
with him all the time and who (with other such devils)
keeps on misleading, ail such people (as have become blind
to Allah's zikr), and yet they deem they are rightly guided."

It is stated in one hadith that a devil is appointed to
remain with every person. In the case of a non-believer, he
takes part in everything he does, he is with him even when
he eats, drinks and sleeps. In the case of a believer he re-'
mains at some distance, but is always on the lookout for a
chance to attack him unawares when he is not doing zikr of
Allah. Allah says at another place in the Holy Qur'an:

"O, you who believe! Let not your wealth or your chil-
dren (and other similar things) distract you from remem-
brance of Allah. Those who do so are the losers. And spend
of that wherewith We have provided you, before death
overtakes one of you and then he says, My Lord: if only
Thou wouldst give me respite for a little while, then I
would give alms and be amongst Thy good bondsmen. But
Almighty Allah reprieves no soul when its time has come
and Allah is aware of all that you do."

There are some people who do not neglect remem- ^
brance of Allah at any time. Hadhrat Shibli (RahmatuUah
alaih) writes, "I happened to see a lunatic on whom some 3«
boys were throwing stones. I reprimanded the boys, who ^
said, "This man claims that he sees Allah." I went near
him and found that he was murmuring something. On lis-
tening to him attentively, I beared him saying, "You have
done so well to have set these boys after me." I said to him,
"These boys accuse you of something." "What do they
sayV" enquired he. I said, "They say that you claim to see
Allah." He yelled a shriek and said, "O Shibli, I swear by
Him, who has made me mad in His Love and Who keeps
me wandering restlessly sometimes near Him and at times
away from Him, if I were to lose sight of Him even for a
while, my heart would burst into pieces on account of the
pangs of separation." He said this, and ran away reciting
the following couplet:

k—-*'

ii-Ji-^'Jii>\p)

'^'J'^'/Vi'Jf-jM^

Your appearance is constantly before my eyes, your re-
membrance is always on my tongue, your abode is in my
heart, then where can you hide from me.

When Junaid Baghdadi (RahmatuUah alaih) was about
to die someone advised him to recite the kalimah. He said,
"I have never forgotten it any time; (you should remind it
to someone who may have neglected it). When Hadhrat
Mumshaad Dinwari (RahmatuUah alaih) was about to die
some one prayed to Allah for the grant of such and such
blessings to him in Paradise. He smiled, and said, "For the

228

Virtues of Zikr

last thirty years, the Paradise with all its blessings has been
appearing before me, but I have not even once diverted my
attention from Almighty Allah towards it."

When somebody reminded Hadhrat Royam (Rahmatul-
lah alaih) at the time of his death, to recite the kalimah, he
said, "I have no acquaintance with anyone except
Almighty Allah." When Hadhrat Ahmad bin Khidhrwayh
was about to die, somebody asked him something. With
tears in his eyes he said, "For the last ninety five years, I
have been knocking at a door which is now about to open. I
am not aware whether it will mean good or bad fortune for
me; I am too absorbed to talk to anybody at this time."

Hadith No. 19

ill 01^ ^'jjj ^J\ 1^ ciu, cjjjjj 9i> ^ oiar ^:ji
J lor ^ .\jj AJiar i\^j 4^^ iijj A^ Ujj <flU iifi a^u^j

,0)1 J_pj ^ j^i cJli -Zi^ ^ ^Ul Jj 4A.j^l ^1 ^u-*| \js-j ^jUJI Jli ijSij^\

> ^3 *i ^1 J:^ ^i ^ jii :!i '^ j,i ^3 ^^3 ^i ^ ^ ^3 ^^^^

jji ^Ji yivj djji jL _i_i:^jij jjj> ji. jri :ii3 jju >u soi i^i iuJl^ ajj ^:u
v-> ^...i^ ,51.^1 juj cs-wJij j,b _^i .ij; iuii jL^i, vi ijiv'} j>V} aJi jL.

Hadhrat Juwairiah (Radhiyallaho anha) related,
"When Rasulullah (Sallallaho alaihe wasallam) left my
house for the morning prayer, I was sitting on the
prayer-mat (busy in Allah's zikr). When he came back
after Chaasht prayer (just before midday), I was still
sitting in the same position. He asked me whether I

Ch. Ill; Ahadith on Virtues of Third Kalimah 229

had continued in that position right from the time he
left in the morning. I replied in the affirmative. He
then said, "After I left you, I recited four kalimahs
three times which, if compared to all that you have re-
cited since the morning, will be found to outweigh it.
These kalimahs are:

ajUT ilJuJ kii'jf- ijjj A-ij t>jj *iU iiP »Jf^.j -a»' OUl.

Glory and praise be to Allah equal in number to his
creation, according to His will and pleasure, equal in
weight to His Arsh and equal in dimensions to His
World)."

Hadhrat Sa'ad (Radhiyallaho anho) accompanied Rasu-
lullah (Sallallaho alaihe wasallam) to the house of a Sahabi
woman, who had before her some datestones and pebbles,
on which she was counting her zikr. Rasulullah (Sallallaho
alaihe wasallam) said to her, "May I tell you something
which may be easier (or better) than this?

jUu ij» 41)1 jUlll

I glorify Allah equal to the number of His creation in
the Heaven, I glorify Allah equal to the number of His cre-
ation on the earth, and I glorify Allah equal to the number
of His creation in between the two (i.e. between the Heaven
and the Earth), and I glorify Allah equal to the number
of things He is to create. Likewise I hymn (j3"iAi) (iiUJi)
and (i' "i'l ii'/i) each the same total number of times."

Mulla Ali Qari has written that the zikr in the words
mentioned above is more rewarding because one concen-
trates on Allah's attributes mentioned therein, and then
meditates over them. It is evident that the more one medi-
tates and contemplates over the zikr one does, the better it
is. For this very reason, the recitation of even a few aayaat
of the Qur'an, with proper contemplation on what is read,
is far better than considerably more recitation done without
proper understanding.

Some Ulama consider that this zikr is superior because
there is in it an expression of one's utter helplessness in re-
spect of counting the praises and favours of Almighty
Allah, which is the best form of submission to Him. It is for

230

Virtues of Zikr

this reason that some Sufis say that we commit countless
sins, but we recite the name of Allah a limited number of
times by counting. This does not mean that we should not
count zikr; if it were so, then counting in particular cases
would not have been stressed in the ahaadith. In many of
the ahaadith, special rewards are promised for doing a par-
ticular zikr a specific number of times. It really means that
one should not feel contented after completing the speci-
fied number, and that after completing the zikr specified
for particular timings of the day, one should still remain
engaged in other various forms of zikr in one's vacant
periods, because zikr is such a precious wealth that it
should not be confined to any number or any other limita-
tion.

These ahaadith also indicate the propriety of using a
tasbeeh (i.e. a string of beads) for counting the zikr. Some
people think this to be an innovation, but this is not cor-
rect,, because Rasulullah (Sallallaho alaihe wasallam) saw
others counting zikr on pebbles and date-seeds, but did not
object to it, which proves its justification. Stringing or not
stringing these together does not make any difference.
Therefore all scholars and jurists have been using it. Mau-
lana Abdul Hay wrote a book named Nuzhatul Fikr on this
subject. According to Mullah Ali Qari (Rahmatullah alaih)
also the above mentioned hadith provides a complete argu-
ment in favour of the commonly used string of beads, be-
cause Rasulullah (Sallallaho alaihe wasallam) saw his
companions counting on date-seeds and pebbles, and did
not disapprove it, which proves its justification, and string-
ing or not stringing the beads does not make any difference.
Therefore, the statement of the people who call this prac-
tice an innovation is not reliable. In the terminology of the
Sufis, the string of beads is called a scourge for Satan.
Someone, once saw a tasbeeh (rosary) in the hands of
Hadhrat Junaid Baghdadi (Rahmatullah alaih) at a time
when he was at the height of his spiritual glory, and ques-
tioned him about it. He replied that he could not give up a
thing by means of which he had attained nearness to Allah.
It is narrated about many Sahabas (Radhiyallaho anhum)
that they kept date-seeds and pebbles for counting zikr. It is
related about a Sahabi named Abu Safiyyah (Radhiyallaho
anho) that he used to count zikr on small pebbles or stones.
It is related about Hadhrat Sa'ad bin Abi Waqqaas (Rad-
hiyallaho anho) that he used (both) datestones as well as

Ch. Ill: Ahadith on Virtues of Third KaJimah 231

pebbles. Hadhrat Abu Sa'eed (Radhiyallaho anho) is also
reported to have used pebbles for counting zikr. It is given
in Mirqaat that Hadhrat Abu Hurairah (Radhiyallaho anho)
used to count on a string with knots on it. It is mentioned
in Sunan Abi Dawood (a book of ahaadith) that Hadhrat
Abu Hurairah (Radhiyallaho anho) used to keep a bag full
of date-stones and pebbles for counting zikr on these, and
that when the bag would get empty, his maid-servant
would put these back into the bag and place it near him
again. The bag would get empty because the stones after
counting were placed outside the bag, till all the stones
would get finished, when the maid-servant would put the
same stones again into the bag and place it near him. It is
also narrated about Hadhrat Abu Darda (Radhiyallaho
anho) that he had a bag containing Ajwah date-seeds, on ^
which he would commence zikr after the morning prayer o ^
and would continue till all the seeds were finished from |i
the bag. 1^

Hadhrat Abu Safiyyah (Radhiyallaho anho) a slave of
Rasulullah (Sallallaho alaihe wasallam) used to have a
piece of skin with pebbles spread on it before him, and he
would recite zikr on these from morning to mid-day, when
this skin with pebbles used to be removed from there, then
he would attend to his other needs. After the noon-prayer,
the skin was again spread before him, and he would con-
tinue zikr on the pebbles till the evening.

The grandson of Hadhrat Abu Hurairah (Radhiyallaho
anho) narrated that his grandfather used to have a string
with two thousand knots in it, and that he would not go to
bed until he had completed doing zikr on these. The
daughter of Hadhrat Imam Husain (Radhiyallaho anho) nar-
rated about Hadhrat Fatimah (Radhiyallaho anha) thai she
had a thread with knots, on which she used to count her
zikr.

In the terminology of the Sufis, the tasbeeh is also
known as muzakkirah (that which reminds), because when
it is held in one's hand there is a sort of urge for doing zikr.
and therefore it is termed as such. In this cionnection a
hadith is also narrated through Hadhrat Ali (Radhiyallaht)
anho) that Rasulullah (Sallallaho alaihe wasallam) bad
said, "What a good muzakkirah (reminder) is the tasbo(;h."

In this connection, a hadith is narrat(;(l by Maulana
Abdul Hay (Rahmatullah alaih) "livery Sheikh teacher in

232

Virtues of Zikr

my line right upto a pupil of Hadhrat Junaid Baghdad! had
bestowed a tasbeeh on his pupil and recommended him to
do zikr on it. The pupil of Hadhrat Junaid (Rahmatullah
alaih] had stated 'On seeing a tasbeeh in the hand of my
Sheikh, I enquired if he still needed the tasbeeh after
having reached such a spiritual height. He replied that he
had seen this tasbeeh in the hand of his Sheikh, Sirri Saqati
(Rahmatullah alaih), and had put the same question to him,
and Hadhrat Sirri Saqati (Rahmatullah alaih), had also re-
plied that on seeing a tasbeeh in the hand of his Sheikh
Hadhrat Ma'roof Karkhi (Rahmatullah alaih), he had put
the same question to his Sheikh Hadhrat Bishr Haafi, (Rah-
matullah alaih) who said that he had also put the question
to his Sheikh Umar Makki, (Rahmatullah alaih) who had
also stated that he had asked the same question from his
Sheikh Hadhrat Hasan Basri (Rahmatullah alaih) as to why
he kept a tasbeeh in his hand in spite of his having attained
such spritual heights, to which the Sheikh had replied, "It
had proved very useful in my initial stages of Tasawwuf
and 1 had made progress by virtue of it; I do not want to
leave it in the last stage, when I want to use my heart,
tongue, hands, and everything in doing zikr of Almighty
Allah." The Muhaddith however have questioned its use.

Hadith No. 20

.' y, ' -.- A

k'^j^iji^ dL'^I^i -^i ill ^j ^ Jii jii ^1 ^1 'J. (Y.)
Ji- >;ju ^-^ \4\ jii j^: dii a»i l^\ j, cjitj ^ k jji-j

diju i)i \^'j:\ ^ijji Dfru; 01 ilii u^ ^ d.>'i Ji^ i.;^i
i^) tiSi j SitliU ill 'j^\ Jii *;» ^ u> \^ Uibi dJU4A£li

Ch. Ill: Ahadith on Virtues of Third KaJimah 233

a'3 s;;^- ^' 5 ui; ;> jr /\ > 2ii 3;;<^- iiii Si ^' > 3i^ > S^"^
>3 JLUJi ;J3 iiiU'i iJ iJ >i4i^' ;-i=^3 ^1 "^'l iJl'^3 5J^: o^' j ^' 3 ^^' c>'j

Hadhrat Ali (Radhiyallaho anho) said to one of his s
disciples, "May I tell you a story relating to me and my ^^
wife, Fatimah (Radhiyallaho anha), the daughter of Ra- 2 S
sulullah (Sallallaho alaihe wasallam) and the most be- >
loved one in his family?" "Do tell us," replied the
disciple. Hadhrat Ali said, "She used to grind the corn
herself, as a result of which there were marks of cal-
luses on her hands. She herself used to fetch the water
in a skinbag, the string of which left an impression on
her chest. She swept the house herself, so that her
clothes remained dirty. Once RasuluUah (Sallallaho
alaihe wasallam) received a few slaves, both men and
women, and I persuaded Fatimah (Radhiyallaho anha)
to go to her father and ask for a servant who could help
her in her work. She went but, on seeing a big crowd
with RasuluUah (Sallallaho alaihe wasallam), she came
back. The next day, RasuluUah (Sallallaho alaihe wa-
sallam) came to our house and asked her why she had
gone to him the previous day. She kept silent (out of
modesty), so I said, "O RasuluUah! (Sallallaho alaihe
wasallam) her hands have become worn out on ac-
count of working the grindstone, the skinbag used by
her for fetching water has left an impression on her
cI.3St, and her clothes remain dirty because of sweep-
ing the house herself. Therefore, I had sent her to ask
for a slave so that she would get some relief in her
work. RasuluUah (Sallallaho alaihe wasallam) said, "O
Fatimah! keep fearing Almighty Allah, discharge your
duties to Him, do all the work in the house yourself
and at the time of going to bed recite (iiiu;:-) 33
times, (iiUJi) 33 times and o3^4i) 34 times, be-

234 Virtues of Zikr

cause it is better for you than a servant." She said, "I
submit to the Will of Allah and the advice of His
Prophet (Sallallaho alaihe wasallam)."

According to another hadith, a similar story is related
by two cousins of RasuluUah (Sallallaho alaihe wasallam)
who, along with his daughter, Fatimah (Radhiyallaho
anha), went to him, and told him of their hardships and
asked for a servant, RasuluUah (Sallallaho alaihe wasallam)
replied to them, "As for giving you a servant, the orphans
of the battle of Badr deserve preference over you; but I can
tell you something that is better than a servant. After every
Salaat, recite the three Kalimahs (i.e. tasbeeh, tahmeed and
takbeer) thirty-three times each and then recite once

y.4 *^ ji- j^ >j jiui( a J viiUii ii '^ db;^S 0^^ a\ i\ m

This will be more useful than a servant."

RasuluUah (Sallallaho alaihe wasallam) recommended
this zikr especially to members of his household and his
relatives. According to one hadith, he would advise his
wives to recite (Mii^) , (iJUJi) and (J?riii) 33 times each at
the time of going to bed.

In the hadith und^r consideration, he recommended
this zikr to face worldly labour and hardship. The reason is
apparent that the worldly labour and hardship is not a
matter of serious consequence for a Muslim; he is always
anxious to provide for the comforts and joys in the life after
death. It was therefore that RasuluUah (Sallallaho alaihe
wasallam) diverted the attention of his dear ones from the
hardships and worries of this life to making provision for
the comforts in the Hereafter.

That this particular zikr is most rewarding in the Here-
after has been described in the hadith given in this chapter.
The other reason why RasuluUah (Sallallaho alaihe wasal-
lam) recommended these Kalimahs for zikr is that, in ad-
dition to spiritual and religious gains, these Kalimahs bring
many worldly benefits as well. There are many things in
the Book of Allah and in the sayin^js of RasuluUah (Sallal-
laho alaihe wasallam) which result not only in spiritual
gains but also in worldly benefits. Thus, it is said in one
hadith that during the time of Dajjaal the food of the believ-

Ch. Ill: Ahadith on Virtues of Third KaJimah 235

ers will be the same as of the angels, i.e. reciting (iiiu;:-)
etc.. Almighty Allah will satisfy his hunger. This hadith
proves that in this life also one can live upon the zikr of
Allah, and without eating and drinking anything. When
such proficiency can be acquired by the common believers
at the time of Dajjaal, it is no wonder that the distinguished
ones attain this blessing even at this time. This suggests
that instances of some saints having lived without (or on
insufficient) food for days together should not be disbe-
lieved or refuted.

It is stated in one hadith that, when fire breaks out
anywhere (jS^it) should be recited excessively, because
it is helpful in extinguishing the fire. It is written in the
book His-nul Haseen that if somebody feels difficulty or
weariness in doing some job and requires additional -g
strength to overcome his shortcoming, he should^ recite | g
(irtiuv!-) 33 times, (iXuJi) 33 times and (jjlii) 34 |S
times, before going to bed, or each of the three Kalimahs >*•
should be recited 33 times or any one of the three may be
said 34 times.

Hafiz Ibn Taimiyah (RahmatuUah alaih) has deduced
from the ahaadith, in which RasuluUah (Sallallaho alaihe
wasallam) instead of giving a servant to Hadhrat Fatimah
(Radhiyallaho anha) advised her to recite these Kalimahs,
that one who does this zikr with constancy will not get
tired while doing laborious jobs. Hafiz Ibn Hajar has stated
that, even if he feels somewhat tired, it will not harm him
in any way. Mulla AH Qari stated that it had been well-
tried that the recitation of this zikr before going to bed
eliminates weariness and increases the strength.

Allamah Suyuti (RahmatuUah alaih) has written in his
book Mirqaatus-Sa'ood that the fact that recitation of these
Kalimahs is better than a servant is true in respect of the
life in the Hereafter as well as in the worldly life; of course,
the benefits that will accrue in the Hereafter as a result of
this zikr cannot be compared to the meagre usefulness of a
servant in JLhis world, and also the strength acquired
through doing this zikr enables one to accomplish more
than is possible even with the help of a servant.

According to one hadith, RasuluUah (Sallallaho aiaihe
wasallam) has said, "There are two routines which if fol-
lowed by a Muslim will enable him to enter Paradise. Both
the routines are very easy, but there are very few people
who act according to them. One is to recite these three Ka-

236

Virtues of Zikr

237

limahs ten times each after every salaat. In this way, one
glorifies Allah one hundred and fifty times, and thereby
earns one thousand and five hundred virtues every day.
The second routine is to recite (Jk\'i»\i<^) and (jii;^ii)
33 times each, and o?^*') 34 times betore going to bed
every day. In this way, one does one hundred good deeds,
but actually earns one thousand virtues." Someone asked
the reason why only a few people are able to act upon this?
Rasulullah (Sailallaho alaihe wasallam) said, "At the time
of salaat, the devil comes and reminds him of something,
which actuates him to get up and go away, and at night the
devil reminds him of other necessities, which makes him
neglect to recite these Kalimahs."

In these ahaadith, there is one thing specially note-
worthy: that Hadhrat Fatimah (Radhiyallaho anha) who
would be the leader of women in Paradise, and the daugh-
ter of the leader of mankind in both the worlds, used to
grind corn flour herself (as a result of which her hands de-
veloped calluses on them, would herself fetch the water in
the skin waterbag, which left impressions on her chest and
would sweep the house herself, so that her clothes re-
mained dirty, and did all other household duties, like
cooking meals and preparing bread, etc. Do our womenfolk
perform that much labour, or even half of it, with their own
hands? It is certainly not so, and our lives have little resem-
blance with the lives of those whom we profess to be our
leaders. It ought to have been that we who claim to be the
servants should put in more labour than our masters, but it
is a matter of great disappointment that the actual position
is quite the reverse.

OULJi A(j J^\ A\ J\i

EPILOGUE

Virtues of Salaatut Tasbeeh and Method of Performing

Now I will describe something that is really very
grand, and thereby conclude this part of the book. The Ka-
limahs mentioned above are very important and very
useful from the wordly as well as spiritual points of view,
as mentioned in the ahaadith given above. As these Kali-
mahs are very important and rewarding. Rasulullah (Sailal-
laho alaihe wasallam] prescribed a special prayer, whiqh is
known as Salaatut Tasbeeh (i.e. salaat of these Kalimahs). It
is called Salaatut Tasbeeh, because these Kalimahs are re- y^
cited 300 times during this salaat. Rasulullah (Sailallaho ^^
alaihe wasallam) greatly stressed this and persuaded the .gS
believers to offer this salaat, as is evident from the follow- >
ing ahaadith:

^1 Xi. ^ ^^, Jii ^ i^( i»i ilp ill ^j p-Cp ^\o^O)

J«r ^ » ja oUTj ^^\ JUoS Jl *y!APj 4^^ ij^i *jfr* 9-UPj
^\l dJij laTj Jji 'j, UV^\ J* iiji bU Sj^pj ^'^\ iiJl* iiTj

'^'} ^ 5j2^ '^ jiri Aij ii i\ iJiSj i luJ<j At ou;l ci

;j (> 4-^ ^jT^ >, AL-lj '^') ;i i>i* ^(j cJij 4"^
i>^lJi J,. iL.ij '^'} ^ (p^ J^-u- dJij 4')^ '-^-^ '^^
ij_i^ 4')^ ii:-ij y> fJ ^'j^ 4y^ ^^^ (^ 'j-^ *j^
01 ous-j ^5i ^ iJUb jiiJ iisTj js- ;» hj^j *^ duii
5> u;;;. Jr ^ jiis^ i>^ >i^i v ei^ js^ :» "^ i^' ^-^^^^
>b^ iii 5> i£- jr ^ >b^ i^ 5> ^fi Js" > i^"^ ^^

238

Virtues of Zikr

Jli f j5»w»ll j v__fci J, Xf-\ ^J\ Xt-j Jjb y\j J^l J, JU^ ^y\ *^j>.\ Jij OU

(1) Once RasuluUah (Sallallaho alaihe wasallam) said to
his uncle, Hadhrat Abbaas, (Radhiyallaho anho), "O,
Abbaas, my uncle! I want to make a special gift to you
i.e. to tell you something special, so that if you act
upon it Almighty Lord will forgive all your sins,
whether old or new, intentional or unintentional,
minor or major, open or secret. That action is to offer
four rakaats of nafl salaat, and during each rakaat, after
you have recited Surah Fatihah, and one more surah,
then you should say:

jri ^1 j Jii H\ m j ib JLUii j it) iiMCL

15 times, while standing still, then repeat it 10 times
when you are in rliku, 10 times when you rise from the
ruku, 10 times in the first sajdah, 10 times when you
rise from the first sajdah, 10 times in the second
sajdah, and ten times when you sit up after the second
sajdah. The total in each rakaat comes to 75 times. If
possible, you should offer this salaat once everyday,
and if you cannot do it daily, then offer it on every
Friday, or once a month, or once a year or at least once
in your lifetime."

*;ij iy^ /ii oWTj ^3» jii^i ^ '0\ Jlj bl Jli '^ 'jk^.

oU cii Jli AUi* AU'ji Ci ys^\ J*» '^\ ^ jJ i^ Jfij

.y. ys >s^ ^i^Hij ^\ J* lib J« SpCji All? \4^\ 01 ^i^

(2) A Sahabi narrated, "Once Rasuluilah (Sallallaho alaihe
wasallam) said to me, 'Come to me tomorrow morning.

EPILOGUE: Virtues o/ 'SaJaat-ut-Tasbeeh' 239

I will grant you something; I will give you a special
gift.' I thought that I would be given some thing of ma-
terial value. When I went to him he said to me 'Offer
four rakaats of salaat after midday'. Then RasuluUah
(Sallallaho alaihe wasallam) explained the method of
offering this Salaat (as given in the last hadith). Rasu-
luUah (Sallallaho alaihe wasallam) also told me that
even if I were more sinful than all the other people of
the world, my sins would be forgiven. I asked him
what I should do if, for some reason, I am not able to
offer this salaat at the given time. He told me to offer it
whenever I could during day or night."

ja j»\ J pjii ^ j\i liwi i\ d^\ "lit i3>:i i\ iiic*\i\ Ji ||

^\ iiwji J ^ .tiujj uj .> JU lis} j^i ^j lir ^ jUi A.JS i,b J, jw-i Ob

<^ j,\ ^ ^j Up iSlI J.,* i3)l J^j 0|^ jjl jP i*!}^! Cj>.-* Jij iljOiJ-l ^ bOjlj
Jjl jj ,«*JlJl Jli IJSUj aJ* jU-V J«~>w» jU-I \JJk «yi| j^ JUj »ai-.< C^jJ-\ /'i f \ji»ar
Jp Uiu.l ^1 ^1 il; Nl iy Nj jy^ 5il<3 ^oJ-l II* j 01 Up v_j» JiN (C .^1^ ^jJ-l

^jbll oUi^l

(3) Rasuluilah (Sallallaho alaihe wasallam) had sent his
cousin, Hadhrat Ja'far, (Radhiyallaho anho) to Ethio-
pia. When he returned from there and reached Madina,
Rasuluilah (Sallallaho alaihe wasallam) embraced him,
kissed him on his forehead, and said to him, "Shall I
give you something, give you good tidings, give you a
gift, grant you a present?" He replied, in the affirm-
ative, and then Rasfillulah (Sallallaho alaihe wasallam)
asked him to offer four rakaats in the manner ex-
plained already. In his hadith, the four kalimahs are
also followed by

^1 ^'( Al< H\ 5ji Vj J> H
^\ ^ ^\ jj-:-j J\i J\i i^ i»l ^j vJJl x* ^ p-OJl ^j (t)

^/^ ^ gill JA ^. iS\ cM diAni i\ ii;}afi\ ^\ diJ 4j»'i

240

Virtues of Zikr

i^ US*'-i J!^} Oljy^l ^j ^ jilj jlyMl ^j ^jl-JI «r-_^l ^Jl4-I .l4.Ji.jl JJ olj.. ^ viiJi

tWi-Ml ^^i iiUl *JUil ^ lir w__P/!l

(4) Hadhrat Abbaas (Radhiyallaho anho) narrated, "Rasu-
lullah (Sallallaho alaihe wasallam) said to me 'Should
I grant you a present, give you a gift, bestow something
on you?' I thought that he wanted to give me some ma-
terial thing such as had not been given to anybody
else. Then he taught me the method of offering four ra-
kaats, as explained above. He had also told me that
when I sit for tahiyyaat I should repeat the kalimahs
before reciting at-tahiyyaatu . . ."

j^f-Jl 3JLu» jJUJi J*l jA J^\j ijfij iJjUll jjl iSjj jjj t^Ju^l JU (0)
^. ill X^ cJLJ *--*j ji* ^^ 5JCp ^, jU^I \^U- aJ J.^1 Ij/'ij

5> 5^ '^^ jji^ ^' iJ> iJl "^j i5i;r 'jMi'i dC-l iJjUJj ii^U.. j

^1 ^ Ijiij ijia ^ j;ri iai(j isit -ili *jhj ^ iuiij ^aii ou;i-

4»i oi**!-' S^'^ j-^ Jj^ P *jj--'i ^^' **y^j ' (ts^j^' t>*-^j''
i-.ij ^j; ^' ijii^ i^jji^i '^'jt p jiri iiij iit vi ij\*^j ^ ju^'ij

*^ duiii ijjt ^]^ ouTj ^:ji Juaj ij:ip i^ijii iiil)! jL^uIo

jk Ul N JU yu* y:* _^^ II j^JL»— . i^ j«__j \S L^ jl iljLil ^ !st\ juJ oJi jjyOl J-p

Mj OUI oli' j,.^ iljUil j:} jt «;tjj Jlij ^1 sljj IJiSokj cJi l^-aca: -»l o»_-J iiU 0">C
^U- jjl ^Jj- ^^TiU Jjv tLa-'Vl i^ J'yJ' Jl») -»' »-^^— - '-^^ j«~ai|il-' <*^ jl -il J^ »^
»c|yiJl JJ i»_ — ; 5^ ^_j jT i^^Dl iijUi—-' i^^l Jjl 1^ Jjii *'! cf^l *il3J ^?J J.>^'

Jli ; Jkl Jl CM^^\ w_^l ilj^l .Ji* Oyiil Jiilj ci>l^Nl i^ ^O^^l Jli , J»l iljUl J.I

EPILOGUE: Virtues o/ 'SaJaat-ut-Tasbeeh' 241

5_;U <Jp |J-.j *> il J^ ^1 01 v-Sli' gi' Oi >^ C;< '^' -^ '^"^ '^ ^^ "^-^^
J- OK^J ^ J^ jl-*J' *=^^^ >=r ^ il XP ^U^ Ulj gio^^t Jli ^ J»l ./Ji j^l

,ty,pi Ml ^j aJp iiii J.-, ill J^j J J« Jli Wii o^ Jc*-^' J-v jj*' c/' ^j^'^ 4

>J^ iJ\^\ ^i 0>JI v^U. gi jLiI ^1 ^ iib^l .■i»J -ic-> 01-^ J-}} ^-^' /-^
iJliil ij^r^l IJu /X^j %i-l In* ^IJJ ^^^-J^' /-^ J>- (^ J>^ '^^^ C=*- ^ '^^

J,\ ii..Jb ^.xi-l /ii CyUJI j<) j^^ ^1 ^ ^\jj^^ s^l o^ ^' >V^ >^' ^-^

>ioaJ-l /Ji ^UJI j_^ ^ iil J-*. i> J> Jli i^lj^l <^^ c/- ^ J-- ^^j^ C^ f^ C/-
f UjOv U/i lil i^lyJI c\-iil ^j C.'U_-JI /-*if^j ,^j *> -^^ J>^ i^* (i^ *-»J i) *^^^J
II* Jp ^1 ^5 j/Jo. ^Li-I 1^1 ^o^ cJi -»l syi yL- U/i IT i>-lr-Vl J-Ur /i

oy jJi 4 >/i "oJi JiiUi li^ ^1 ^j ^ ^1 f'>*s' o' f^ ^J 4^' oi' <y->' '^>"

^ C-'J '^ ''-''^ ->*' ^*^ '^'^ (^ ^-^-^ ^^' '^'^ ''^' "^'"^ "^■'' ^'' '^' '^' "^ ^"^ ^'
J jiij »jy ^u ^1 o^ .ij>i >^i o^ cs/Ji iUi. ^ j^ ^ jux. ^ >^j v^i

JN iii Oi-JI ^! J>->b^^!l jl /^i -*1 ^j Up iiil J^ ^1 ^.A^ Jli» J^JJ ^.-^
JU J^ £^]J!>Sj,\ ii^ Jp ^-t^ilj jv~)l i>^ i=«iL;J' JlV a' t^"^' C-"^ ^'^> '^■^^
^ i„> Uj*. Ji yi>ll Ji j-r-i^ *;! l^'Li- «> i^-i^l) ^y^ a*' *^-l)J "-^ s^-e^'

.^U. *i.-,U Jp l^ jjS-iii Ji v^i ^ ^^o^ W ^j— ' ji' '^-^ -^V -^ ^-' ^■'^
jj^ij ii xp 1^ i,l>^» ^ «.l?r jp cijr c=^^ ''^ '^-■^ ''* ^^^ '^"^* ^-'^•' '^*
^Ij ^Ij ^Iki-l ^ ^ ^ iiil -LPj ^U31 o( j^ u( ^1 -^J v-^' -M^ ^ o-^ ^-><'J ^^ ^'
(.1, _,i^ ^ .ill xp *.4lj vJ^ a' J< >^ •.J^'J '^^ '^' a< >J r^J *=** '^^ i^" '^' J^-' '^•^
i^:,ui ^> ^ ix_,j i^Orf^i J Jli ii xp j( ^w *;! jJ -»ij ..s — • > "A^'j ^^ r' J!^>'
^ ./i ^ .^- ^j ^^jyi-i ^1 i>i -aj ijs^r J> jj^ jv—i' i>^ ^-^ Jl ^ If r^j

^1 *_.,. _,! *>>,w. y JiiU-l Jli J^l i) i-iS" >^l*-r>>> i) '^ '/-^ */;>^' ^> «^' -^ ^-■^'

Si
>

242

Virtues of Zikr

(5) Hadhrat Abdullah bin Mubaarak and many other
scholars, while narrating the virtues of this Salaatut
Tasbeeh, also narrate the following method of offering,
this salaat. "After reciting thanaa and before starting
Surah Faatihah repeat these kalimahs fifteen times.
Then start with (il* ijti) and (A> ^^ and, after complet-
ing Surah Faatihah and some surah, these kalimahs
should be repeated ten times before the ruku, ten times
during the ruku, ten times after rising from the ruku,
ten times in each sajdah and ten times while sitting be-
tween the two sajdahs. This completes seventy five
times in one rakaat (so that the kalimahs need not be
recited in the sitting position after the two sajdahs. In

the ruku (,ts^' (/i i**»»-) and in sajdah {^'i\ Ji'^ 0U4-)
should be recited before reciting the kalimahs." (This
method is also narrated to have been advised by Rasu-
luUah (Sallallaho alaihe wasallam).

(1) The Salaatut Tasbeeh is a very important salaat, as
is evident from the ahaadith given above, wherein Rasulul-
lah (Sallallaho alaihe wasallam) enjoined it as a matter of
great kindness and favour and stressed its importance. As
such, the scholars, Muhaddiths, jurists, and Sufis through-
out the past centuries have been particular in offering this
salaat. Haakim (Rahmatullah alaih) who is an authority on
hadith, has written that the authenticity of this hadith is
supported by the fact that, right from the second generation
after the Sahabah to our times, all the great teachers of re-
ligion have been offering this salaat with constancy and
have been advising the people to do so. Abdullah bin Mu-
baarak is also one of them. He was the teacher of the teach-
ers of Imam Bukhari. Baihaqi (Rahmatullah alaih) stated
that, even before Ibn Mubaarak, Abul Jauza (Rahmatullah
alaih), an authentic Taabi'ee (one who had seen the Saha-
bah) and whose narrations are considered to be reliable,
used to be very particular in offering this salaat. Daily, as
soon as he heard the azaan for the noon prayer, he would
go to the mosque and would complete this salaat before the
noon salaat. Abdul Aziz bin Abi Rawwaad who was the
teacher of Ibn Mubaarak, and who was a great devotee,
saint, and pious man, stated that one who desires to go to
Paradise should be very constant in offering Salaatut Tas-
beeh. Abu Uthman Hairee (Rahmatullah alaih) who was a
great saint, stated that nothing is as effective as Salaatut

EPILOGUE: Virtues of 'Salaat-ut-Tasbeeh' 243

Tasbeeh in providing relief from misfortunes and sorrows.
Allama Taqi Subki (Rahmatullah alaih) stated, "This salaat
is very important, and one should not get misled if some
people happen to deny its importance. One who ignores it
even after learning about its reward, is negligent in relig-
ious matters, fails to act like virtuous people, and should
not be considered as a reliable person." It is stated in Mir-
qaat that Hadhrat Abdullah bin Abbaas (Kadhiyallaho
anho) used to offer this salaat every Friday.

(2) Some scholars do not accept this hadith to be au-
thentic, because they cannot reconcile that there could be
so much reward, especially forgiveness of ma]qr sins, for
offering only four rakaats. But since it has been narrated by
many Sahabas (Radhiyallaho anhum), its authenticity
cannot be denied. However, according to many aayaat and "S
other ahaadith, taubah is an essential condition for the for- « ^

giveness of major sins. & ^

(3) In the ahaadith given above, two slightly different
ways of offering this salaat have been described. One is
that:

(jiri %\j 'ill "it 'M i JS^'\ ii oisw)

should be recited fifteen times, after recitation of Surah
Faatihah and one surah while standing, ten times after re-
citing (laiijl J3 JUL^) in the ruku, ten times after rising
from ruku, ten times after reciting (^^^ 'J.i ^'^^ in each
sajdah, ten times while sitting between the two sajdahsand
ten times after the second sajdah, when after saying (jiri %\)
one should repeat it ten times before standing in the first
and third rakaats and before reciting (oUtJi) in the second
and fourth rakaats. According to the second way of offering
this salaat, the kalimahs should be recited fifteen times
after reciting (^l ilSUl-) and before starting Surah Faati-
hah, ten times after reciting Surah Faatihah and a surah,
and the rest is like the first method, except that it is not
necessary to recite this kalimah after the second sajdah in
any rakaat. The scholars have stated "It is better if this
salaat is offered sometimes in one way and sometimes in
the other way." As this salaat is not in general practice, a
few instructions are mentioned below for the facility of
those who offer it:

(1) In this salaat, no surah is particularly specified. Any

244 Virtues of Zikr

surah may be recited. But some scholars have stated
that four out of the five surahs, namely Hadeed, Hashr,
Saf, Jumu'ah, and Taghaabun should be recited.
According to some ahaadith at least twenty aayaat
should be recited. According to some, it should be any
of the surahs, Asr, Kaafiroon, Nasr, and Ikhlaas.

j^'^l

OjjiT t ^\j ; jj\^' , oUA*Jlj , cJjij 131

(2) Counting should not be done by word of mouth, as this
act will spoil the salaat. Counting on the fingers or by
means of a string of beads is permissible but not desir-
able. The best way is that the fingers should be kept in
their position, but should be pressed one by one for
counting.

(3) If one forgets to recite the kalimah at any stage, he
should make up the number in the next act of salaat,
except that no such deficiency should be made up after
rising from ruku, between the two sajdahs or after the
second sajdah. In these three positions, one should
recite the kaiimahs as specified and then make up the
deficiency in the next act. For instance, if one forgets
recitation of the kalimah in the ruku one should make
up this deficiency in the first sajdah. Similarly, the
deficiency of the first sajdah should be made up in the
second sajdah and that of second sajdah in the second
rakaat while standing or, if one forgets to do so. then in
the last rakaat while sitting and before reciting (oUdi)-

(4) If for some reason, sajdatus sahw is required to be
done, the kalimah is not to be recited then, because the
number of 300 has already been completed. If however
the total has been less than 300, the deficiency can be
made up in sajdatus sahw as well.

(5) According to some ahaadith the following duaa should
be recited after (ol^^i) and before the salaam:

J*. ^: '^'M^ ^^ '^l °J\ ^1 ^bii Ji^ ^\ ^\ Jli>j

EPILOGUE: Virtues o] 'Salaat-ut-Tasbeeh' 245

vi dHp jsr>'( Ji-j d U- i^C^\ dAUbJ-i Ji-i dil* i»>- iij^i
dL*i uj>ij U3>' 13 '^\ btj j>)t jjy 5\^ ^. jkii jiJ- iyi\

SJb'UJJ %r^ IrJj j>il j)^

"O Allah! I pray to you for granting me righteous-
ness (as) of those who are on the right path, actions (as)
of those who are true Believers, sincerity (as) of those
who do taubah, constancy (as) of the contented ones, ^
precaution (as) of those who fear You, yearning (as) of o ^
those who love You, devotion (as) of pious devotees, |i
and knowledge (as) of religious scholars, so that I may tf^
fear You. O, Allah! grant me such fear as may prevent >
me from doing any wrong, so that, through submission
to You, I may do such deeds as may earn for me your
pleasure and your approval, and so that I may do
taubah with sincerity out of Your fear, and I may
become truely sincere out of Your love, and I may rely
on You, because I may always hope for better (things)
from You. O! The Creator of noor. You are above all
defects. O! our Sustainer, grant us complete light
(noor) and forgive us; no doubt You have complete
control over everything. O! You, the Most Merciful,
grant my prayer out of Your Mercy."

(6) Except the three forbidden times, this salaat can be of-
fered at any time of the day or night. However, the
more appropriate times, in order of perference, are:
after midday, any time during the day, and any time
during the night.

(7) According to some ahaadith, the third kalimah should
also be followed by (^i ^'i ,i\^ "Ji 5ji"ij j>"i) as also
stated in Hadith No 3 given above. It is therefore better
to recite it sometimes in addition to the third kalimah.

ZAKARIYA KANDHALVI
Friday Night 26th Shawwal 1358 (Hijrah)

Virtues of
TABLIGH

Revised translation of
the Urdu book Faza'iJ-e-Tabligh

by
Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi ^

® JS

SE.2f

translation revised by

Mazhar Mahmood Qureshi

Khwaja Ihsanul Haq

VIRTUES OF TABLIGH

CONTENTS

FOREWORD 5-7

Page No
CHAPTER I

Verses from the Holy Qur'an concerning Tabligh 8-12

CHAPTER II

Sayings of the Holy Prophet concerning Tabligh 13-27

CHAPTER III

Practise what you preach 28-30 *

ffi.2f

CHAPTER IV 1 1

Importance of Ikraam (Honour) in Tabligh 31-33

CHAPTER V

Importance of Ikhlaas (Sincerity) in Tabligh 34-36

CHAPTER VI

Respect for Learning and the Learned in Islam 37-40

CHAPTER VII

Keeping company with the Righteous Divines 41-46

X Of.

FOREWORD

IN THE NAME OF ALLAH, THE MOST GRACIOUS, THE
MOST MERCIFUL

We praise Him, and we ask His blessings on His no!)le
Prophet.

F'irst. I give thanks to Allah, who has enabled me to
write this booklet on Tabligh. One of the best of the
Muslim scholars of this age has advised me to select a few
verses of the Holy Qur'an and some sayings of the Holy
Prophet (Sallallaho alaihe wasallam) on Tabligh, and ex-
plain the same. Since my humble services to such sincere
believers can be a means of salvation for me, I present this _
useful pamphlet to every Islamic School, Islamic Associa- S-g
tion, Islamic Government, rather to every Muslim, and re- >^
quest them to serve the sacred cause of Tabligh in their
own way. In fact, during this age there is a day-to-day de-
cline in our devotion to religion, and objections against our
true faith are raised not only by disbelievers, but also by
the so-called 'Muslims'. The fardh and' waajib observances
are being neglected not only by the common Muslims, but
by those also who hold important positions. Millions of
Muslims have indulged in manifest false-worship, not to
speak of neglecting prayers and fasting; yet they arc never
conscious of their practices which are against a pure alle-
giance to Allah. Trespassing the religious limits is very
common, and mocking at the religious beliefs has become a
fashion of the day. That is why the Muslim scholars have
even begun to shun the common folk, and the result of this
state of affairs is that ignorance about the teachings of Islam
is increasing day by day. People offer the excuse that no
one teaches them the religion of Islam with a keen interest,
and the Muslim scholars have an excuse that no one listens
to them attentively. But none of these excuses is valid
before Allah. As a matter of fact. He will never accept the
excuse of the common folk that they were ignorant about

6 FOREWORD

religious matters; for to learn religion, and to make a se-
rious effort to acquire knowledge of its practices is the per-
sonal responsibility of every Muslim. Since ignorance of
law is no excuse under any government, then why should
it be accepted by the Lord of all rulers? They say, making
excuses for crime is worse than crime itself. Similarly, the
excuse of the scholars that no one listens to them does not
hold water. They boast of representing the great spiritual
leaders and divines of the past, but never consider how
many troubles and hardships they bore to preach the true
religion! Were they not pelted with stones? Were they not
abused and oppressed to the extreme degree? But in spite
of all these obstacles and hardships, they fulfilled their re-
sponsibilities about preaching, and they propagated the
message of Islam regardless of any opposition.

Generally, the Muslims have limited Tabligh to the
scholars only, whereas every Muslim has been commanded
by Allah to stop people from doing forbidden things. If we
admit for a moment that Tabligh is the duty of Muslim
scholars only who do not perform it properly, then it is the
particular duty of every Muslim to preach Islam. The em-
phasis that has been laid on Tabligh by the Qur'an and
Hadith, will be proved by the Qur'anic verses and sayings
of the Holy Prophet (Sallallaho alaihe wasallam) that are
going to be quoted in the following pages. Therefore, you
cannot confine Tabligh to scholars only, nor can it be an
excuse for you to neglect the same. I would request every
Muslim to devote his time and energy to Tabligh as much
as he can:

"Consiier, the time at your disposal, a blessing;
for none knows what his end will be."

You need not necessarily be a perfect scholar to preach
Islam and good morals to humanity. Whatever little knowl-
edge of Islam you possess, you must impart it to others.
Whenever a morally wrong or a forbidden thing is done in
your presence, then as a Muslim it is your duty to stop the
transgressor, as far as it lies in your power. I have described

all the important things about Tabligh briefly in seven
chapters, and I hope that every Muslim will benefit from
them.

YiAYlZ UOHAUUAD ZAYUilMYYA

SHEIKH-VL-HADITH

MADRASAH MAZAHIR-UL-VLVM,

SAHARANPUR.

® J5

se.2P

Ch. I: Verses of Quran

CHAPTER I

VERSES OF THE HOLY QURAN CONCERNING
TABUGH

First of all, I want to mention a few verses of the Holy
Qur'an concerning Tabligh. From these verses, the readers
can easily see how important Allah considers the preach-
ing of Islam. I have come across as many as sixty verses on
this particular subject, and Allah knows how many more
verses could be found by another keen observer, t quote
here a few of them for the benefit of every true believer.

"And whose words can be better than his, who
calls (people) towards Allah, and performs good deeds,
and says: 'I am one of those who submit to Allah!'"

Certain commentators have written that whoever in-
vites people to Allah through any means deserves the
honour mentioned in the above verse. For instance, the
prophets call people to Allah by means of miracles, and su-
pernatural actions, the scholars invite them by preaching
and arguments, the Muslim warriors (mujahids) call them
by means of the sword: and the muazzins call them by
means of the azaan. In short, whoever invites people to
good deeds deserves this reward, whether he calls them to
the formal observances of Islam or to the internal improve-
ments of the spirit, like the mystics who stress the purifica-
tion of the heart and the realization of Allah's
attributes.

In the concluding verse quoted above some com-
mentators say such a person should also be proud of the
honour bestowed on him by Allah, of being categorised as a
Muslim, and he should proclaim this honour in words.

Some other commentators interpret that he should not
be proud of being a preacher, but should consider himself
as an ordinary Muslim.

(«

' —o

^li^) ^p» ^ ^^/IH JU /ij (T)

"(O Prophet! Sallallaho alaihe wasallam) preach to
them (the Truth), for preaching proves very beneficial
for the Believers."

The commentators have written that by preaching is
meant instructing the believers through the verses of the
Holy Qur'an, for these would guide them to the Right Path.
But such a preaching can be useful for the disbelievers
also, for thereby they may become believers. Alas! in this
age, preaching is not performed regularly and properly.
Generally the object of the preachers is to show off their
ability and eloquence to the listeners, whereas the Holy
Prophet (Sallallaho alaihe wasallam) has said:

"Whoever learns the art of declamation in order to
attract the people towards himself, his prayers and ob-
servances, whether obligatory or optional, will not be
accepted on the Day of Judgement."

"And command your family to observe the pray-
ers, and also perform these yourself regularly. We do
not ask you for sustenance. We will give you suste-
nance; and the ultimate success is for the God-fearing."

Numerous traditions say that whenever anyone com-
plained of poverty to the Holy Prophet (Sallallaho alaihe
wasallam), he recited this verse, and advised him to per-
form his prayers regularly, as though pointing to the fact
that regularity in prayers will lead to ample provision.

It has been stressed in this verse to do a thing yourself
before giving instructions to other, because this is a more
effective and successful method, of preaching. That is why
all the prophets themselves first did what they preached to
others. Thus they became examples for their followers,
who would not then think that the teaching of their relig-
ion are so difficult to carry out.

Moroever, Allah has promised ample provision for
those who perform the prayers regularly, so that they
should never feel that prayers can interfere with the earn-
ing of their livelihood, whether through trade, service, etc.
Thereafter it is stated as a rule, that ultimate success and
salvation will be attained by the God-fearing only.

\fi

Virtues of TabJigh

Ch. I: Verses of Quran

"O son! Perform thy prayers regularly; and com-
mand people to do good deeds, and prevent them from
forbidden things, and bear patiently whatever befalls
you (in the preaching of Truth): undoubtedly this de-
mands courage!" (Surah Luqmaan: 17)

In this verse, several important things for a Muslim
have been mentioned, which can be a means for our salva-
tion; but we have neglected these very badly. Not to speak
of the lack of preaching the truth, we have neglected even
the prayers, which is a basic principle of Isl&m, in fact the
most important after faith. There are so many people who
do not perform their prayers at all; but even those who do,
hardly perform it with all its requisites, such as congrega-
tional prayers. It is the poor only who perform the prayers
with congregation in the mosque, while the rich feel it
below their dignity to be present in the mosque. Ah! my
complaint is only to Allah!

J>^ii//jiJ>ilf^J'

"O careless person! What is an insult for you, is a
matter of pride for me."

"O Muslims! there must be a group among you
who would invite people to Good; and would com-
mand them to do good deeds, and would prevent them
from forbidden things; and these are the people who
will attain salvation." (Surah Aalilmraan: 105)

In this verse, Allah has clearly commanded the Mus-
lims to prepare a group or party which would preach Islam
throughout the world: but we see that the so-called Mus-
lims have totally neglected this commandment. On the
other hand, the non-Muslims, are preaching their religion
day and night. For instance, parties of Christian mission-

aries have been specially assigned to propagate their relig-
ion in the whole world; similarly other communities are
trying their best to preach their own religions. But the
question is, is there such an organization among the Mus-
lims? The answer, if not in the negative, cannot be in the
affirmative either. If any individual or any party among the
so-called Muslims arises for the preaching of Islam, un-
reasonable objections are raised against them, instead of
giving them help and co-operation, whereas it is the duty
of every true Muslim to help those who preach Islam, and
to remove shortcomings where necessary; but these people
neither do anything themselves to preach Islam, nor help
those who have devoted their lives to this sacred cause.
Thus the result is that even the sincere and unselfish
preachers are disappointed, and give up their efforts in this
regard.

/^i ^ iij^i '^jy^H ^jy'^ v^ ^Kr' ^' > (i^ c^)

"O Muslims! you are the best of peoples, who ^3
have been selected for the guidance of maiikind; you ^^
enjoin them to do good deeds, and prevent them from
forbidden things; and you have firm faith in Allah."

(Surah Aaii Imraan: 10)

That the Muslims are the best of all nations, has been
asserted in certain sayings of the Holy Prophet (Sallallaho
alaihe wasallam) also; and there are some verses of the
Holy Qur'an that corroborate this. Even the above-men-
tioned verse bestows the honour of 'Best Nation' on us,
provided we preach Islam, command people to do good
and prevent them from evil.

The commentators have written that in this verse, the
preaching of truth and prevention of evil has been men-
tioned before faith even, whereas faith (Imaan) is the root
of all Islamic beliefs and actions. The reason is that faith
has been a common factor among all the nations of the
world, but the special thing that has particularly distin-
guished the Muslims is the mandate enjoining people to do
good, and to prevent them from evil. So, this is the real
basis for the superiority of the Muslims, whenever they ful-
filled it; and since in Islam good actions are of little value
without faith, it is therefore specifically mentioned at the

Virtues of TabJigh

end of the verse. In fact, the real object in this verse is to
emphasise the importance of enjoining people to do good
deeds, and this is the distinguishing feature of the Muslim
Ummah. It is not sufficient to enjoin good and to prevent
from evil only now and then, but this practice should con-
tinue at all times and on all occasions regularly. Reference
to the task of preaching the truth are found in earlier relig-
ions, but the distinguishing merit of the Muslim Ummah
lies in taking it up as a regular assignment. This is not a
temporary work, but a permanent one.

Jri ^\ j' ^i> jl^X^i >i ji ^\ '^\j^ ji ^ ^ >'!' (V)
(\\i 1 fl_Ji) Ulla^ \'Jr^ K3y »_>jU 4i)l SOji frUsj* dlJi Jiii j#j ^uJl

"In the talk of an assembly of common folk there
is no good at all, except those who command people to
give charity (to the poor) or instruct them to do good
things, or make peace between people (they will be re-
warded by Allah). And whoever does this only to
please Allah, soon he will receive a great reward from
Allah." (Surah Nisaa: 114]

In this verse, Allah has promised a great reward for
those who pleach truth; and how great and honourable can
be the reward that has been called 'great' by Allah.

In this context, the Holy Prophet (Sallallaho alaihe wa-
sallam) has said, "A man's words may be a burden (sin) for
him, except those that he has spoken for giving instructions
for good deeds, and preventing others from forbidden
things, or for remembering Allah."

In another hadith, the Holy Prophet (Sallallaho alaihe
wasallam) has said, "Shall I tell you a virtue better than op-
tional prayer, fasting and charity?" His Companions said,
"You must tell us that virtue, O Messenger of Allah!" (Sal-
lallaho alaihe wasallam). He said; "To make peace between
people, for hate and mutual conflict uproot good deeds,
just as a razor removes the hair. "

There are many more verses of the Holy Qur'an and
sayings of the Holy Prophet (Sallallaho alaihe wasallam)
that instruct us to make peace between people. What we
mean to emphasise here is that to make peace between
people is also another form of instructing them to do good
and preventing them from evil. To introduce peace and co-
operation in the society should therefore be given due im-
portance.

CHAPTER 2

SAYINGS OF THE HOLY PROPHET (SALLALLAHO
ALAIHE WASALLAM) CONCERNING TABLIGH

In this chapter, I will quote certain sayings of the Holy
Prophet (Sallallaho alaihe wasallam) that explain the
meaning of the above-mentioned verses of the Holy Qur'an.
It is not the intention to encompass all the relevant ahaa-
dith. If I quote all the verses and the ahaadith on this sub-
ject, I fear no one will read them, for now-a-days people
hardly spare time for such things. So, to place before you
how important Tabligh is in the eyes of the Holy Prophet
(Sallallaho alaihe wasallam), and what serious conse-
quences follow from its neglect, I give below a few sayings
of the Holy Prophet (Sallallaho alaihe wasallam):

'<f^, *>'] o^ ^yk^ ^^^ JP3 *^-*^ ^^ 4i^^ ^ *>;' > (M

It is reported by Abu Sa'eed Khudri (Radhiyallaho
anho) that the Holy Prophet (Sallallaho alaihe wasal-
lam) said: "Whoever sees a forbidden thing being
done, he must prevent it by the use of his hand; and if
he has no power for this action, then he should pre-
vent it with his tongue; and if he cannot do this even,
then he should at least consider it a vice in his heart,
and this is a very low level of one's faith."

In another hadith, it has been said that if a person
can prevent evil with his tongue then he should so pre-
vent it; otherwise, he should at least think it evil in his
heart and thus stand exonerated. Another hadith says
that if anyone hates sin within his heart, he is a true
believer, but this is the weakest form of faith. This
topic has occurred in many other sayings of the
Prophet. Now think well how many Muslims there are
who act upon this hadith in a practical way. How
many of us prevent evil forcibly, how many with the
tongue, and how many seriously hate it within our

8.Sf

Virtues of Tabligh

Ch. II: Sayings of the Prophet

heart? We have to take stock of ourselves on these
issues.

^ liy ai jj' ijjiii ^ji J^ > tjji *uJi ^^ \^\ lii i^i
01 j u;^ sp,\ s-jivy \ij ^js-^' ou ui> J^ ijj^j ii> u4^'

It has been reported by Nu'maan bin Basheer
(Radhiyallaho anho) that the Holy Prophet (Sallallaho
alaihe wasallam) said: "There are people who do not
transgress the limits (laws] of Allah, and there are
others who do so. They are like two groups who
boarded a ship; one of them settled on the upper deck,
and the other, on the lower deck of the ship. So, when
the people of the lower deck needed water, they said:
'Why should we cause trouble to the people of the
upper deck when we can easily have plenty of water
by making a hole in our deck.' Now if the people of the
upper deck do not prevent this group from such fool-
ishness, all of them will perish - but if they stop them
then they all will be saved." (Bukhari & Tirmizi)

Once the Companions of the Holy Prophet (Sallallaho
alaihe wasallam) asked him: "O Messenger of Allah! (Sal-
lallaho alaihe wasallam) can we people be destroyed even
when there are certain pious God-fearing persons among
us?" He answered: "Yes, when evil deeds predominate in a
society."

Nowadays the Muslims are generally anxious about the
decline and fall of this Ummah, and they suggest certain
plans to stop this decline, but they jjever consider as to
what is the main cause of our decline. They fail to identify
the true reason of our spiritual and moral decline, particu-
larly when the proper remedy has been told bv Allah and
Ihe Holy Prophet (Sallallaho alaihe wasallam).' It is a pity
that because of the wrong diagnosis, incorrect remedies, in-
cluding continued neglect of Tabligh, are leading to the fur-
ther decline of the Ummah. In fact, the main cause of our
decline is that we do not pay attention to Tabligh nor do
we help those who devote themselves to this sacred mis-
sion.

'^\ -op, d\ dJi5> iJ^^ *J> > >j ^^ >, '»^. ^' ^ i^l"^ ^*^>
jj Jli ^' pairf (^^ w^jtt ^1 vj> vLUi ijiii ^ «^j Hr-^

^>'J^ Aij ^ J\i ^5 ^jjL-^i *J> ^l S^yM 'J'- cy- ^yJ^ 'i^'^*

It has been reported by Ibn Mas'ood (Radhiyallaho
anha) that the Holy Prophet (Sallallaho alaihe wasal-
lam) said: "The decline and fall of Bani Israa-eel
started thus: when the pious among them saw certain
sins being committed by the transgressors, they for-
bade them from doing the same; but when the sinners
did not repent, the pious because of their relationship ^
and friendship continued to mix with them. So, when o ^
this state of affairs began to prevail, Allah caused their ||=
hearts to be accursed in the same manner." (i.e. the ^^
hearts were also affected with the disobedience of the "*"
transgressors). Then in support of this, the Holy
Prophet (Sallallaho alaihe wasallam) recited a verse of
the Holy Qur'an, which says: 'The disobedient and the
transgressors among the Bani Israa-eel were accursed
by Allah.' On this, the Holy Prophet (Sallallaho alaihe
wasallam) emphatically instructed his Companions:
"(To avoid such decline) you people must enjoin upon
others to do good deeds and prevent them from doing
forbidden things; you should restrain every tyrant from
tyranny and invite him towards truth and justice."

Another hadith says that the Holy Prophet (Sallallaho
alaihe wasallam) was reclining comfortably when, sud-
denly overcome with emotion, he sat up and said: "I swear
by Allah that you people cannot attain salvation, unless
you prevent the tyrants from tyranny."

Another hadith says that the Holy Prophet (Sallallaho
alaihe wasallam) said: "You people must preach truth, and
prevent the sinners from doing forbidden things, and check
the tyrants, to bring them towards the right path, otherwise
you will be accursed and your hearts will be corrupted, just

Virtues of Tabligh

Ch. II: Sayings of the Prophet

as Allah did with Bani Israa-eel." The Holy Prophet (Sallal-
laho alaihe wasallam) read certain relevant verses of the
Holy Qur'an to emphasize this subject. Bani Israa-eel were
condemned because among other things, they did not pre-
vent others from doing forbidden things.

Nowadays it is considered a virtue to be at peace with
all, and to please everyone on every occasion. They say it is
a requirement of good manners with the evildoers.

Obviously, this is a wrong policy, because at most
there may be some religious sanction for keeping quiet in
extreme case, but never for falling in line with the tyrants
and transgressors. At the very least, every one must instruct
those people to do good whom he easily can influence for
instance: his subordinates, his servants, his wife, his chil-
dren, and his relations. In such circumstances, to be abso-
lutely silent about Tabligh is unpardonable before Allah.

Hadhrat Sufyaan Thowri says: "Whoever is very popu-
lar with his relations and neighbours, we suspect him to be
cotnpromising in preaching the true teachings of religion."

Numerous traditions say that when a sin is committed
secretly, its harm is generally limited to the sinner only;
but when a sin is committed openly, and those possessing
the capability do not prevent it, then it ultimately affects
all the people around.

Now everyone can see for himself, how many sins are
committed before him every day, and he, in spite of having
the power to prevent them neglects to do so. And it is a
pity that, if anyone gets up to put the wrong down, the ig-
norant and shameless people oppose him instead of co-op-
erating with him.

Those who do wrong will come to know by what a
great reverse they will be overturned.

CijfJ J^j J»\a :Jjfl; ^ 4)1 J_^j ciw J\i ii\ xs- 1^, Jjir jfi (i)

r^ji^j i)'^-!^b ^^ cri!> *^^ J'-'') ^i' r' 'bj) 'J'J*^ *^' cP *r^^ ^^ i*^^'

Hadhrat Jareer bin Abdullah {Radhiyallaho anho) says,
"I heard the Messenger of Allah (Sallallaho alaihe wa-

sallam) saying: "When a sin is committed before an in-
dividual or a group and they do not prevent it, in spite
of having the capability, then Allah inflicts a severe
punishment on them before their death. ' ' (Targheeb)

O my friends who desire the improvement of Islani
and the Muslims! now you have clearly seen the causes of
our decline. Not to speak of strangers, we generally do not
prevent even our own family and our subordinates from
wrong-doing. We do not even make up our minds to pre-
vent evil, much less doing something practical about it.
Whatever our own son does against the Commandments ot
Allah, we do not check him even; but if he takes some m-
terest in politics, or mixes up in a certain political party,
we are seriously anxious not only about him, but about our
own safety and honour. Then we warn him and also think
about some plans to be safe and secure from any harm; but
on the other hand, when he transgresses against Allah s
Commandments, we are never anxious about the life in the
Hereafter, and about the Reckoning of the Day of Judge-
ment. , , . J «„

Sometimes you know full well that your son is ad- o^
dieted to some idle pursuits and is very lax in his prayers, g a
but you have no courage to prevent him from such habits, r ^
or to chastise him, although Allah has clearly commanded
you to be severe in uprooting such evils and even sever re-
lations with the transgressor. There is many a father who
would be angry with his son, because he is lazy and does
not attend to his studies or services or business properly,
but is there anyone who is angry with his son, because he
does not perform the fundamental observances of Islam?

As a matter of fact, the adverse effect of this negligence
is not limited to the great loss in the Hereafter but it is a
pity this evidently extends to our worldly affairs and inter-
ests also, which are so dear to us. This blindness of ours is
horrible, for Allah says:

(vr . >-»^> ^) :^' ?>^'^' ^j Ji^ ^'^ »^:/'^^ J^

"Whoever is blind in this world, he will be surely
blind in the Hereafter."

And such transgressors have taken leave of their senses
because ,, , „

Virtues of TabJigh

Ch. II: Sayings of the Prophet

"Allah has sealed up their hearts, and on their ears and
eyes there are veils (so they neither hear nor see the
truth)."

*\ S * , J

^t ^\ iJt i Jl>'^/ : Jli ^ ill jpj oi <UP ^1 ^j ^\ ji, ^jj (0)

Jjl-ju ijJis i^ ijk£L;^'u ia3ij oiiiii ^ Ijjj i^a j^ ^'

It has been reported by Hadhrat Anas (Radhiyal-
laho anho) that the Holy Prophet (Sallallaho alaihe wa-
sallam) said: "So long as a person says "La ilaaha
illallaah" (no one is worthy of worship but Allah), he
receives spiritual benefits, and is saved from miseries
and calamities, unless he neglects its rights." His Com-
panions said: "O Messenger of Allah (Sallaho alaihe
wasallam)! how are its rights neglected?" He answered:
"When sins are committed openly, and the person who
recites the kalimah does not prevent the sinners from
wrongdoings." (Targheeb)

Now you can yourself cohsider how very often sins are
committed during these times, yet there is no serious at-
tempt to check or prevent them. In such a dangerous and
ungodly atmosphere, the very existence of the Muslims in
the world is a great blessing of Allah, otherwise we are in-
viting ruination through all possible means. Hadhrat Aa-
ishah (Radhiyallaho anha) asked the Holy Prophet (Sallal-
laho alaihe wasallam), "When the punishment of Allah be-
falls the inhabitants of any locality, does it affect the pious,
just as it affects the guilty?" The Holy Prophet (Sallallaho
alaihe wasallam) answered: "Yes, it does affect all of them
in this world, but at the Resurrection the pious will be sep-
arated from the guilty." Therefore, those people who are
simply satisfied with their own piety, and do not partici-
pate in improving others should not rest assured that they
are safe from the punishment of the Almighty. If any chas-
tisement is inflicted by Allah, they too will be involved in
it.

^' "r^'i 'j, <^'A ^ 4^' ^ >i cJli ^Ip 'k\ ^j iiJlP J. (1)

Hadhrat Aa-ishah (Radhiyallaho anha) says: "Once the
Holy Prophet (Sallallaho alaihe wasallam) entered the
house and I guessed from his face that something of great
importance had happened to him. He did not talk to
anyone, and after making wudhu (ablution) he entered the
mosque. I stood behind the wall to hear what he said. He
sat at the pulpit and after praising Allah, he said, "O Mus-
lims! Allah has commanded you to call people to good
deeds, and prevent them from committing sins; otherwise a
time will come when you will pray to Him, but He will not
listen to you; you will ask your needs of Him, but He will
not grant them; you will demand His help against your ene-
mies, but He will not help you." After saying this, he came
down from the pulpit."

Particularly those persons should consider this hadith
well who want to fight the enemies of Islam, but neglect
the performance of the requisites of Islam; they forget that
the strength and stability of the Muslim Nation depends
upon the propagation of Islam. Hadhrat Abu Darda (Rad-
hiyallaho anho), who is a distinguished Companion of the
Holy Prophet (Sallallaho alaihe wasallam) says: "You must
command people to do good, and restrain them from evil;
otherwise Allah will cause such a tyrant to rule over you,
who will not respect your elders, and will not have mercy
on your youngsters. Then you people will pray to Him, but
He will not accept your prayer; you will ask Him for help,
but He will not help you, you will seek His pardon but He
will not pardon you; for Allah Himself says:

) ^lii c4^j '^'jUk i>t OJ-^ ^l 'i^' J^4J> "^y^.

"O Believers! if you help Allah, then will He help
you, and will make your feet firm (against your ene-
mies)."

Says Allah in another verse:

S.£f

Virtues of TabJigh

Ch. II: Sayings of the Prophet

J"-" f ^ • J"-

sOm^J^ (li'j^ ^ijllj j^ '^jM ^Vj '^ CJ^t*^ ^\ '^'jl^, ii\

"O Believers! If Allah helps you, then no one can
overpower you; and if He does not help you, then who
can come to your help? and only in Allah should the
Believers trust."

It has been reported by Hadhrat Huzaifah (Rad-
hiyallaho anho) that the Holy Prophet (Sallallaho
alaihe wasallam) said on oath:

"You must command people to do good deeds,
and prevent them from doing forbidden things; other-
wise Allah will inflict a severe punishment upon you,
and then even your prayers will not be accepted by
Him."

Here my respected readers should consider well how
many times they violate the commandments of Allah; then
they will know why their attempts to reform the nation fail,
and why their prayers are of no avail, and they instead of
sowing the seeds of progress, cause its decline.

^1 cjJai' lit ^ k jpj Jli Jli *Ip %\ '^i 5j^> J} > (V)

It has been reported by Abu Hurairah (Radhiyal-
laho anho) that the Holy Prophet (Sallallaho alaihe wa-
sallam) said, "When my followers will begin to adore
the worldly benefits, their hearts will be deprived of
the dignity and love of Islam; and when they stop the
preaching of truth, and preventing transgression, they
will be deprived of the blessings of the Revelation; and
when they will abuse each other, they will fall from
the esteem of Allah." (Tirmazi)

The well-wishers of the nation should ponder why
their efforts result in failure instead of success. If you

people believe your Prophet (Sallallaho alaihe wasallam)
and his teachings to be true and educative, then why do
you take those things as useful that are declared harmful by
him. He says such and such thing will aggravate your dis-
ease, but you think they will bring health to you. The Holy
Prophet (Sallallaho alaihe wasallam) said:

"None of you can be a true Muslim, unless his de-
sires are subject to the religion that I have brought."

But contrary to this, you think that religion is an obstacle
in the way of your individual and national progress on the
lines of other nations. Says Allah in the Holy Qur'an:

*;>' uiji i.> i:>^. oir j^j *?> ;* ;j3^ v/'i\ ^^ ^^ '-<f^ '^

"Whoever desires the harvest of the Hereafter, We

grant increase in his harvest; and whoever desires the
arvest of this world we give him the fruit thereof but
there is no portion for him ia the Hereafter."

A hadith of this meaning says:

"The heart of a Muslim whose object is the life Here-
after does not care for the worldly pleasures, yet the
world is brought to his feet; on the other hand, who-
ever goes after the world, he is overpowered by mise-
ries and calamities, yet he cannot receive more than
his allotted portion."

The Holy Prophet (Sallallaho alaihe wasallam) read the
above-mentioned verse, and said: Allah says: "O son of
man! devote yourself to My worship, and I will free your
bosom from the worldly anxieties and will remove your
poverty, otherwise I will fill your heart with a thousand
worries and will not remove your poverty."

These are the words of Allah and the Holy Prophet
(Sallallaho alaihe wasallam), but you foolishly think that
religion and the teachings of Mullahs (religious divines) are
a hindrance in the path of your (worldly) progress. Don't
you think that your worldly progress can be very helpful to
the Mullahs, for then you would be in a better position to
serve them. Then why should they oppose you, to their
own loss? As a matter of fact, they are sacrificing their own
worldly interests by speaking the truth, by preaching Islam.

Virtues of Tabligh

Ch. II: Sayings of the Prophet

in order to bring you to the Right Path. When whatever
your religion scholars tell you is in fact based on the teach-
ings of the Holy Qur'an, then is it sensible for you to turn
away from them? And if you deny them, then can you be a
true believer? Your religious preachers might have some
personal faults but, so long as they are conveying to you
the commandments of Allah from the Holy Qur'an and the
sayings of the Holy Prophet, (Sallallaho alaihe wasallam)
you are bound to listen to them and to obey their instruc-
tions; and if you don't obey them, you have yourself to
answer for your disobedience to Allah. Not even a fool
would say that the official orders should not be obeyed,
simply because they were communicated by a lowly ser-
vant.

Never make such a sweeping statement that those who
have devoted themselves to the sacred cause of Islam
hanker after worldly gains and interest. True preachers of
Islam are never selfish, and never ask anything for them-
selves; the more they worship Allah, (and devote them-
selves to the work of religion) the less attention they pay to
worldly offerings. Nevertheless, if they ask help of you, it
will be entirely for the sake of religion (to preach Islam and
the Holy Qur'an); and therein they find more satisfaction
than in any personal cause. Then why should you hestitate
to help them?

A question is generally raised stating that Islam does
not prescribe giving up of worldly interests and in this con-
nection the verses of the Holy Qur'an are often misunder-
stood, for instance, there is a verse that says:

"Our Lord! grant us good in this world, and good in
the Hereafter; and save us from the chastisement of the
Fire (of Hell)." (Al-Baqarah:210)

Some ignorant people stress that in this verse the
worldly good is favoured and appreciated by islam, as
much as the good in the Hereafter. In other words, there is
no renunciation of the world in Islam. Such people claim
to be perfect scholars after having seen only some transla-
tions of the Holy Qur'an. The true meanings of the Holy
Qur'an can be properly understood by those only who have
looked deep into its verses and are well-informed on this
subject. Different interpretations of the above-mentioned

verse that have been explained by the Companions of the
Holy Prophet (Sallallaho alaihe wasallam) and the scholars
of Islam are as follows:

Hadhrat Qatadah (Radhiyallaho anho) says: "By 'good
in this world' is meant peaceful existence and necess-
ary livelihood".

Hadhrat Ali (Karramallahu wajhahu) says that by 'good
in this world' is meant a pious wife.

Hadhrat Hasan Basri (Rahmatullah alaih) says that by
'good in this world' is meant knowledge of Islam and
prayer'.

Hadhrat Suddi (Rahmatullah alaih) says that by
'good in this world' is meant lawful earnings.

Hadhrat Ibn Umar (Radhiyallaho anho) says that
by 'good in this world' is meant righteous children and
goodwill of other human beings.

Hadhrat Ja'far (Radhiyallaho anho) says that by
"good in this world" is meant good health, honest
living, knowledge of the Holy Qur'an, victory over the
enemies of Islam, and the company of the pious."

I would add that if "good in this world" meant our ma-
terial progress, even then the emphasis in the verse is on
praying to Allah for such a "good" but not on completely
busying ourself in this pursuit. Asking from Allah, even if
it be the mending of a shoe is in itself a part of religion. Be-
sides, if it means honest living, or to be prosperous and
self-sufficient, that too is not forbidden in Islam; by all
means make your living in this world consistent with relig-
ion. The point is that our endeavours in the cause of relig-
ion should at least be as much as those for worldly gains, if
not more, because Islam teaches us to value both this lift!
and the Hereafter.

Please consider also the following verses of the Holy
Qur'an, which lay more stress and importance on the life
Hereafter:

*?> ^ *^ V ?>^^' ^-^ ^•^' '^^ '^

"Whoever desires the harvest of the life Hereafter.
We will certainly increase his harvest.

«J3

Virtues of TabJigh

Ch. II: Sayings of the Prophet

# B/^ •. ^ • J J»^

Whoever desires this present world (and its ben-
efits), We shall soon grant him whatever he desires;
then We will make Hell his destination, wherein he
will be thrown headlong, with disgrace. And whoever
desires the Hereafter, and makes an effort to attain it,
and he is a true believer-those are the people whose
efforts will be rewarded." (Bani Isra-eel: 18-19)

>x ji^ jT) iyi:^\ s:j ^ '^s^j uin s:^. ji '^,

"And amongst you are those who desire this world
only; and amongst you are those who desire the life
Hereafter." (Aali Imraan: 152)

(M . 01^ jT i,^) v'Uii ^ iJ^ J»<j giJ' M' t^ ^>

"These are the benefits of the life of this world;
but with Allah is a very good abode." (Aali Imraan: 14)

(YV

. .i-ji) > ^ > ij^% sa giji i\ii ji

"(O Prophet! Sallallaho alaihe wasallam) say:
"The benefit of this world is very little; but the life
Hereafter is much better for those who fear Allah."

(An-Nisaa: 77)

"The life of this world is nothing but a game and
sport, and the House of the Hereafter is much better for
the pious." (Al-An'aam:32)

(V'

. ru< i^) gJbi i\^\ ^>i <iiij i;^ ^^ \jj^ ^ali >j

"And leave aside those who have made a jest of
their religion, and they have become puffed up with
this worldly life." (Al-An'aam: 70)

(IV

c jui) 5>r^i s:j, AVj gin >> bjs:j

■a

"You people desire the benefits of this present world
only, but Allah desires the Hereafter (for you}."

(Al-Anfaal-67)

j^ "^\ ?>r^' J,^^^ ?^'' i^ Ui 5>i-^l >, gill i\^\i '^j\

Are you pleased with the worldly life instead of the
Hereafter? But the benefits of the life of this world are
as nothing, when compared to the Hereafter."

{At-Towbah-38)

i^ ^j 1^3 ^'upi ^'i JjJ i^j giji si^'i i^' ois- j^ ^

"Whoever desires the life of this world, and all its
adornments, we make their attempts therein fruitful,
and nothing is decreased' from their due. For them
there is nothing but Fire in the Hereafter, whatever
they performed (of some good deeds) in the world has
been destroyed, for whatever they did was absolutely
false."

(Hud-16)

(Tn c op^i) \yi *^i 5>*-^i 'J gill su^'i uj gill suiju i>^j

"And they have become pleased with the worldly life
only; but the worldly life, when compared to the Here-
after, is but a small benefit."

(Ar-Ra'd-26)

gill M* \^\ '^\ di]> . pit' Oii^ ^j ,^i «>, v-ja^ '^

(\.Y c >Ji) ijf^V Jp

Virtues of TabJigh

Ch. II: Sayings of the Prophet

"On them fell the wrath of Allah, and for them is a
great chastisement. It is because they preferred the life
of this world to the Hereafter."

(An-Nahl-107)

There are many other verses in which the life of this
world and the Hereafter have been compared. I cannot
mention all of them, but I have quoted a few of them as ex-
amples. Basically, the moral of all the verses is that those
who prefer this world to the Hereafter will be losers in the
long run. If you cannot properly deal with both the worlds,
then the life Hereafter is preferable, and you should fulfil
its requirements. I admit that this world and the requisites
of the life here are unavoidable needs, yet note that no sen-
sible person would keep sitting in the toilet, even though
one is compelled to visit the toilet.

If we carefully study the Shariat, we will have to admit
that it has prescribed a proper place for our worldly activi-
ties and religious duties. We have been commanded to
devote one half of our time to the prayers, and we may
spend the rest of our time in our worldly pursuits, whether
we devote it to rest or to earning our living. According to
this plan, we can maintain a balance between the two, and
can carry out our duties about our religion as well as about
our worldly life. So, if we devote ourselves wholly or
mainly to the worldly requirements, then we are unjust and
negligent. The sense of justice requires that we should be
faithful to both, that is, to the requisites of life as well as to
the hereafter, so that both are catered for because Islam
does not advocate withdrawal from this world. This is
what is meant by the verse:

(T . \ I SyLli) jlill vJlip 13 j ii_-^ •jr'^' kj*j *^-^ ^^^ Jt ^} ^j

"O Lord! give us good in this world and in the Here-
after, and save us from the Fire (of Hell)."

(Al-Baqarah:201)

In this chapter, my real object was to quote the sayings
of the Holy Prophet (Sallallaho alaihe wasallam) about the
Tabligh work. And the seven that I have quoted above are
sufficient for true believers; as for the disbelievers. Allah
says:

"Those who do wrong will come to know by what a
(great) reverse they will be overturned."

Some sayings of the Holy Brophet (Sallallaho alaihe
wasallam) indicate that there will come a time when every-
one will follow his own wishes and temptations, and no
one will pay heed to the teachings of religion or to the com-
mandments of Allah. In those times, the Holy Prophet (Sal-
lallaho alaihe wasallam) has advised us to mind our own
business and to worship Allah, rather than deliver sermons
to the people. But the divines of the nation say that such a
period has not yet come; therefore, try your best to reform
yourself and to instruct others, before such a time comes.
We must avoid those shortcomings pointed out by the Holy
Prophet (Sallallaho alaihe wasallam) above as these are the
doors through which will occur corruption in our personal
life as well as in the society. The Prophet (Sallallaho alaihe
wasallam) has counted these shortcomings among the
causes of our destruction.

5t; uj v^, j^ u ^\ >, lii;-! *^\

"O Allah! save us from the trials of evil, whether it be ex-
ternal or internal."

Ch. Ill: Practise what you Preach

CHAPTERS
PRACTISE WHAT YOU PREACH

In this chapter it is intended to draw attention to a sig-
nificant shortcoming. Just as most educated Muslims and
scholars of the day have neglected the duty of Tabligh
work, similarly there are those who preach Islam to others
through speech and by writings, but they neglect practising
what they say. In fact they, as preachers, should attend to
reforming themselves more than to reform others. The Holy
Prophet (Sallallaho alaihe wasallam) has strictly forbidden
such persons to preach who are themselves guilty of trans-
gression.

The Holy Prophet (Sallallaho alaihe wasallam) on the
night of Mi'raaj (ascension) saw a group of persons whose
lips were being clipped with fiery scissors. On asking who
they were, Jibra-eel (Alayhis salaam) told him that these
persons were preachers from among your followers who
did not act on what they preached. A hadith says: "Some of
the residents of Paradise will ask those in Hell: "How are
you people here, whereas we followed your preachings,
and thereby we got into Paradise?" They will answer: "We
did not practise ourselves what we preached to others."

Another hadith says: "The punishment of Allah will
descend more speedily upon the wicked scholars than on
the common sinners. They will be astonished to see this,
and will say: "Why is the punishment of Allah inflicted on
us before the idolaters even?" They will be answered thus;
"Those who transgressed in spite of having knowledge of
religion are more guilty than those who had not this knowl-
edge." The Muslim divines have written that the sermons
of those who do not practise the religious observances
themselves, cannot leave an impression on others. That is
why the religious speeches, writings and the journals in
this age fall flat on the listeners and the readers!

Says Allah in the Holy Qur'an:

"Do you command people to do good, but forget
your own souls, although you read the Book? Do not
you understand?"

The Holy Prophet says:

>j iuii u;» «^ > 2^ji > JtJ > iiuii f ji xp uii jijju

*;» J*P liU *Jbt ^j iiiJi '^^j i.-i'l jji ^^ aJU ^ j 6%\ Q ijp>

"On the Day of Judgement, no one will be per-
mitted to move away a single step until he is put these
four questions: (1) How did you spend your period of
life? (2) What use did you make of your youth? (3)
How did you earn your wealth, and where did you
spend it? (4) How far did you act upon your knowl-
edge?"

Hadhrat Abu Darda (Radhiyallaho anho) is a distin-
guished Companion of the Holy Prophet (Sallallaho alaihe "g j.
wasallam). He says: "The thing I fear most is the question |.^
that will be put to me on the Day of Judgement in the pres-
ence of all the people: Did you act upon the knowledge that >
you possessed?"

A certain Companion of the Holy Prophet (Sallallaho
alaihe wasallam) asked him: "Who is the worst of all crea-
tures?" He answered: "Don't ask me a question about bad
things, but ask me a question about good things. The worst
of all creatures are the wicked scholars, (i.e. those who do
not practise what they say)."

Says the Holy Prophet (Sallallaho alaihe wasallam) in
another hadith: "Knowledge is of two kinds: one, which re-
mains on the tongue only and does not affect the heart and
so is in fact an accusation from Allah; and the other which
penetrates into the heart and revives the spirit: that is
indeed useful." What we mean to say is that a Muslim
should not acquire only that knowledge which concerns
the formal observances, but also the spiritual knowledge
which would purify his heart and enlighten his brain;
otherwise it would be a cause for questioning on the Day of
Judgement as to how far it was acted upon. Similar warn-
ings are contained in several other ahaadith.

Therefore I would solemnly request all the mission-
aries and preachers to reform themselves outwardly and in-

5-S
|e2

Virtues of Tabligh

wardly, and to practise themselves what thev preach to
others. herwise mere preachment without practice cannot
be accepted by Allah, as has been shown by various verses
ot the Holy Qur an. as well as sayings of the Holy Prophet I
pray to Allah that He should enable me also to improve
myself externally and internally and practise what I
preach, for I entirely depend upon His favours to hide my
deficiencies. ^

CHAPTER 4

THE IMPORTANCE OF IKRAAM IN TABLIGH

This chapter concerns another very important require-
ment for Tabligh. which through a little carelessness of the
preachers, can do harm instead of good. For instance, when
trying to prevent someone from wrongdoing, or save him
from a bad habit, you should advise him privately and not
openly disgrace him in the eyes of others; a Muslim's dig-
nity is a valuable asset; as explained in the following say-
ings of the Holy Prophet (Sallallaho alaihe wasallam):

It has been reported by Abu Hurairah (Radhiyallaho
anho) that the Holy Prophet (Sallallaho alaihe wasal-
lam) said: "Whoever conceals the sins of a Muslim,
Allah will conceal his sins in this world and in the
Hereafter; and Allah helps His servant so long as he
helps his brother Muslim." (Targheeb)

SS.SP
1^

(v^>

It has been reported by Ibn Abbaas (Radhiyallaho
anho) that the Holy Prophet (Sallallaho alaihe wasal-
lam) said: "Whoever conceals the wrong-doings of a
brother Muslim, Allah will conceal his wrong-doings
on the Day of Judgement, and whoever will publicise
the wrong-doings of a brother Muslim, Allah will dis-
close his wong-doings to the people, so much so that
he will be disgraced sitting in his own house."

(Targheeb)

Similarly, there are many other traditions on this sub-
ject, therefore, the preachers of Islam should always have a

Virtues of Tabligh

Ch. IV: Importance of Ikraam

great regard for conniving at faults and maintaining the dig-
nity of brethren in Islam. Another hadith says: "Whoever
does not help his brother Muslim, when he is being dis-
honoured, Allah will not pay heed to him when he himself
is badly in need of help." Still another hadith says: "The
worst form of usury is dishonouring a Muslim."

In numerous traditions like this, the dishonouring of a
Muslim has been strictly forbidden; therefore, the mission-
aries should be particularly cautious on this subject. The
correct method is to advise people secretly on the sins that
come to knowledge secretly: and take corrective measures
openly on the sins that are committed openly. Even the
advice should be given in such a manner that the transgres-
sor is not dishonoured, lest the advice produces the oppo-
site effect. In short, the transgressors must be checked
strictly, according to the commandments of Allah, but let
us not forget the instructions given above to respect the
dignity of every Muslim.

Moreover, a preacher must be polite and courteous
when he addresses his audience: for ill temper and bitter
words have just the opposite effect. A preacher spoke
harshly to the Caliph Ma'moon ar-Rasheed. He said:
"Please be polite and courteous to me, for Fir'own was a
worse fellow than me, and Moosa (Alayhis salaam) was a
much better person than you, but when he and Haroon
(Alayhis salaam) were sent to instruct Fir'own, Allah said:

(it . id,) ^^, j\ jS'Aa '^ d Nj5 ii S>

"Speak to him in soft words, that he mav turn to the
Right Path, or perchance he may fear Me!" (Taahaa-44)

A youth (from the outlying regions) came to the Holy
Prophet (Sallallaho alaihe wasallam), and said: "Please
permit me to commit adultery." The Companions of the
Holy Prophet (Sallallaho alaihe wasallam) took this very
ill, and were enraged at his words; but the Holy Prophet
(Sallallaho alaihe wasallam) said to him: "Come nearer to
me. Would you like anyone to commit adultery with your
mother?" He said: "Not at all." The Holy Prophet (Sallal-
laho alaihe wasallam) said: "Then other' people will also
never tolerate such a shameful act with their mothers."
Then the Holy Prophet (Sallallaho alaihe wasallam) asked
him the same question about his sister, aunt etc., and he

answered each time in the negative. Then the Prophet (Sal-
lallaho alaihe wasallam) put his hand on his chest and
prayed: "O Allah! purify his heart, forgive his sins, and
guard him against adultery." The reporters say that, after
this, nothing was more hateful to him than adultery.

To be brief, the preachers should always be kind
polite and sympathetic towards their listeners, and should
treat them as they would themselves like to be treated.

CHAPTER 5

IMPORTANCE OF IKHLAAS (SINCERITY) IN TABLIGH

I would particularly request the missionaries to base
all their speeches, writings and actions on sincerity. Even a
small good deed based on sincerity will be greatly re-
warded by Allah, whereas without sincerity it will fetch no
reward in this world or in the Hereafter.

Says the Holy Prophet (Sallallaho alaihe wasal-
1am) in this context: "Allah does not look towards your
faces, or towards your riches; but He sees (the sincerity
of) your hearts, and the nature of your deeds. "

(Mishkaat)

On another occasion, the Holy Prophet (Sallallaho
alaihe wasallam) was asked as to what is the meaning
of 'Eemaan'. He answered: "It means sincerity."

(Targheeb)

Hadhrat Mu'aaz (Radhiyallaho anho) was given com-
mand in Yemen. When he was about to depart, he asked for
advice from the Holy Prophet (Sallallaho alaihe wasallam),
who said: "Observe sincerity in all your religious beliefs
and actions, for it will increase the reward of your good
deeds." Another hadith says: "Allah accepts only those
deeds of His servants, which are based on complete sincer-
ity to Him."

J^ U «Jp.i %^ j*p ^ i^'J^\ J, ^IsTjiH ^i U\ :^US \\ J\i

Another hadith says: "Allah has proclaimed: 'I am
the most self-respecting and self-sufficient of all partners;
therefore whoever brings forth a partner to Me in any

Ch. V: Importance of Ikhlaas

action, I entrust him to the same partner, (and do not
help him at all). Then I have no value for his actions,
which are all given to the partner.' "

It has been stated in another hadith that it will be pro-
claimed on the Day of Judgement: "Whoever has brought
forward a partner to Allah in any action, he should demand
his reward from the same partner; for Allah is far above
needing any partner."

Another hadith says:

"Whoever performs prayer for show, he becomes
guilty of false worship; and whoever observes fasts for
show, he also becomes guilty of false worship; and
whoever gives alms for show, he also becomes guilty of

false worship." "Sj-

(Mishkaat) « .gf

a 3

To be guilty of false worship here means that he does

not perform such good deeds sincerely to please Allah
only, but by making a show of them he wants to win the
favour and appreciation of human beings, which is to set
up partners to Allah indirectly.

Another hadith says with this meaning:

Jj Jlii j:^\i > jlia ^'yj' ^^'h (^> ^\ J^' (^'' ^^' ^'i

*es

Virtues of Tabligh

Certain categories of people will be called first of
all for reckoning on the Day of Judgement. A martyr
will be asked by Allah, "Did I not bestow such and
such favours on you?" He will admit those boons and
favours. Then Allah will ask him: "How did you make
use of My favours?" He will answer: "I went to the
Holy War to please You, and was killed therein." Allah
will say: "You lie; you participated in the Holy War to
be called a hero by people, and this has been done."

Then he will be thrown headlong into the fire of
Hell. Next, a scholar will be called and the same ques-
tions will be put to him. In reply he will admit the
favours of Allah. Then he will be asked: "How did you
make use of My favours?" He will answer, "I acquired
knowledge of Islam and taught it to others, simply to
please You." Allah will say: "You lie; you attained
knowledge in order to be called an aalim and recited
the Holy Qur'an to be called a qaari." Then he too will
be thrown headlong into the fire of Hell. Thereafter a
rich man will be called, and the same questions will be
put to him. He will say: "I always spent money to
please Thee." Allah will say: "You lie; you spent
money in order to be called a" generous man, and this
has been said." Then he will also be thrown headlong
into the fire of Hell.

(Mishkaat)

Therefore, our preachers of Islam should always avoid
show and vanity, and should render their services only to
please Allah. They should follow the Sunnah of the Holy
Prophet (Sallallaho alaihe wasallam), and should not desire
to win fame, or favour and appreciation of people. If such a
vain desire is suspected in their mind, they should seek the
refuge of Allah, and should ask His pardon. May Allah
grant us sincerity to serve His religion to the best of our ef-
forts.

CHAPTER 6

RESPECT FOR LEARNING AND
THE LEARNED IN ISLAM

In this chapter, I would make a few submissions to the
Muslims in general that they may know how to respect the
scholars and the preachers of Islam. Today it is usual to
have unfounded misgivings and objections- ^gainst' the
preachers and the learned men of the nation- IShis is very
harmful from the religious point of view. In every circle
and every institution of the world, there are good as well as
bad people; and if there are a few bad persons among the
scholars also, it is no wonder. Two important consider-
ations are here noteworthy. Firstly, you should not form
any definite opinion about the character of anyone, unless
you have a solid proof about it.

Says Allah in the Holy Qur'an:

i^ oir dJbiji jsr iijiiij juJij ^\ k p^^.^ \j4^ wii"i3 |g

"And do not take practical steps regarding anything,
about which you have no knowledge; for everyone will
be questioned as to how he used his ears and eyes and
the heart."

And obviously it is unjust to reject the (good) advice of
a preacher, simply because you have some unconfirmed
doubts about him.

The jews translated their scriptures into Arabic, and
used to read them out to the Muslims; but the Holy Prophet
(Sallallaho alaihe wasallam) was so cautious about giving
his decision on this subject that he said: "O Muslims! you
should neither confirm what they say. nor reject them;
rather you should say: 'Whatever Allah has revealed, we
believe in all that.'" In other words, he prohibited con-
tradiction of even an unbeliever's narration without proper
investigation. But contrary to this precept, we reject those
instructions of preachers that are against our wishes, with-
out any arguments on our part, and attack their reputation
even when we know them to be righteous.

Virtues of Tabligh

491

Ch. VI; Respect for Learning &■ the learned

Another thing that you must keep in mind is that even
the righteous scholars and preachers of your nation are also
human beings, and as such they too can have some weak-
nesses. The responsibility of their good or bad deeds really
rests on them and the final reckoning belongs to Allah; but
I hope that by His mercy and immense generosity He will
forgive them for after all they have been serving His Relig-
ion and Faith at great personal sacrifice throughout their
lives. In short, either to entertain doubts and objections
against the religious preacher himself, or spread them
amongst others, will take people away from religion and be
the cause of geat distress for those who participate in such
affairs.

The Holy Prophet (Sallallaho alaihe wasallam)
said:

has

j^ui( ^ if\'j^\ j*>j ,^1 a^i iii f'/i Jw ii J^i ^, k

"Whoever respects the following three, he really pays
respect to Allah: (1) An aged Muslim, (2) One who
teaches and preaches the Holy Qur'an without any
excess, (3) And a ruler who is just to the people."

(Targheeb)

Also the following saying of the Holy Prophet (Sallal-
laho alaihe wasallam) tells us:

(w^ji) ujip ci^j UJ!*> '^'jij \i^ j4vi,y 0^ 1^^ j*'u^

"He is not among my followers, who does not respect
our elders, is not merciful to our youngsters, and does
not pay due reverence to our scholars."

(^i>ji ^ ^j) vLi fuij ^*i jij f^'i\ j> i;pJi ji Jiu;

"Whoever belittles the following three persons is not a
Muslim but a hypocrite: first, an aged Muslim: second,
a scholar (of religion); and third, a just ruler."

The Holy Prophet (Sallallaho alaihe wasallam) has also

said: "I fear particularly for three shortcomings in my fol-
lowers. First, due to increasing worldly benefits and
achievements, they will envy one another; second, dis-
cussion of the Holy Qur'an will become so common that
even the ignorant will claim that they know the meanings
of the Holy Qur'an, although many meanings are such that
cannot be understood by anyone except the well versed
scholars of that Book, who say: "We have a firm faith in it,
and that it is from Allah", so how much more careful
should be the common people; third, the religious scholars
will be neglected and will not be patronized properly."

(Targheeb)

Many similar traditions are found in the books of
hadith. It has been mentioned in 'Fataawa Aaiamgiri' that
the sort of derogatory words that are generally used today
by the ignorant people about the scholars of Islam may se-
riously damage their faith. Therefore, people must be care-
ful to avoid such words. Suppose for a moment there are
no true and sincere scholars of Islam in the world (and the
majority consists of corrupt people), even then nothing is
gained by branding them as evil scholars. Rather, it is the •g
religious and moral duty of every Muslim to form such an g§
Islamic society that would give birth to sincere servants of .g 3
Islam. Only when such a body of persons is in existence we j?
should rest content.

Of course, there have always been some differences of
opinion among the Muslim scholars, mostly about minor
problems, for which they cannot be maligned. There is a
hadith that says: "The Holy Prophet (Sallallaho alaihe wa-
sallam) gave his shoes to Abu Hurairah (Radhiyallaho
anho), and said: "Take my shoes as a sign, and proclaim
among the Muslims that whoever will say 'La ilaha illallah,
Mohammadur Rasul-ullah' from the bottom of his heart, he
will certainly enter Paradise." Hadhrat Umar (Radhiyallaho
anho) met Abu Hurairah (Radhiyallaho anho) in the way
and asked him where he was going. He told him the mess-
age of the Holy Prophet (Sallallaho alaihe wasallam), yet
Hadhrat Umar (Radhiyallaho anho) was annoyed, for he
did not agree with such a proposition; therefore he hit the
messenger in the chest, who fell back. Yet no one raised ob-
jections against Hadhrat Umar (Radhiyallaho anho), nor
was any demonstration arranged against him because of
this difference of opinion. Many differences of opinion
existed among the Sahabah and later the four Imaams of
Fiqh differed among themselves in numerous details.

«i2

Virtues of Tabligh

There have been many minor differences of opinion
about prayers among the four Imaams; I myself know of
about two hundred, but this does not mean that their fol-
lowers should doubt the faith of one another, and call each
other 'infidel'. The fact is that the common people are
mostly unaware of the finer points on which various schol-
ars differ in their views; these differences are a blessing in
disguise. As a matter of fact, good preachers and sincere
servants of Islam do not attach any importance to such tri-
fling things, but continue their attempt to bring people to
the Right Path. We know that doctors differ among them-
selves and lawyers differ in their advice, nevertheless
people continue to make use of their services. But those
who are ignorant, selfish and lazy, they simply use their
difference of views to raise objections against the religious
scholars. Anyhow, it has been enjoined on every Muslim to
listen to those scholars of the Holy Qur'an, whom he re-
spects and knows to be the followers of the Sunnah, and
should avoid reproaching those whom he does not like.
Anyone who has no proper knowledge of Islam and the
Holy Qur'an, has no right to raise objections against the
scholars. The scholars of Islam should always keep this
saying of the Holy Prophet (Sallallaho alaihe wasallam) in
mind and act accordingly: "It is to waste knowledge to ad-
dress those who are not fit for it."

In this corrupt age, when even the commandments of
Allah and the sayings of the Holy Prophet (Sallallaho
alaihe wasallam) are being criticised, I have no reason to
wonder if the sermons of Muslim scholars are not heard
and the Qur'an not followed. Says Allah in the Holy
Qur'an.

T^ < iyj\) op.vtJi ^ iJiiiii -a»i ijJJ- i« ^j

"And whoever transgresses the limits of Allah,
surely these are the unjust."

CHAPTER 7

KEEPING COMPANY WITH THE RIGHTEOUS DIVINES

In this last chapter, which really completes the sixth
one, I would remind the Muslims to follow the Sunnah of
the Holy Prophet (Sallallaho alaihe wasallam], and to keep
the company of those who devote themselves to Islam and
remember Allah day and night, for this will make them
steadfast in Islam. Even the Holy Prophet (Sallallaho alaihe
wasallam) was commanded to keep such company; says
the Holy Prophet (Sallallaho alaihe wasallam) on this sub-
ject:

dJO* 5j;t^lj gill ^ A,

' ' -4

"Shall I tell you a thing by which you can attain good jgjSi

in this world and the Hereafter? Remember, it is the .g-g

company of those who remember and glorify Allah day i? ^
and night." (Mishkaat)

Now it is up to you to search for and to recognize the
true lovers of Allah and these are the followers of the
Sunnah, for Allah has sent his beloved Prophet (Sallallaho
alaihe wasallam) as a model for the guidance of the Mus-
lims. Says Allah in the Holy Qur'an:

* - *^ ■*- . ' ■*<

« • •»

O Prophet (Sallallaho alaihe wasallam)! say: "If you
people (really) love Allah, then follow me; so that
Allah will love you, and will pardon your sins; and
Allah is Forgiving, Merciful."

Therefore, whoever follows the Holy Prophet (Sallal-
laho alaihe wasallam) faithfully is nearer to Allah, and
whoever does not follow him is far away from Allah and
cannot win His favours. The commentators of the Holy

Virtues of Tabligh

Gh. VII: Keeping company with the Righteous 43

Qur'an have written that whoever claims to be a lover of
Allah, but does not follow the Sunnah of the Holy Prophet
(Saliallaho alaihe wasallam), he is a liar; for it is a requisite
of love that everything associated with the beloved must
be loved. A poet has quoted the words of the famous Qais-
' Aamir, the lover of Laila:

"Whenever I pass through the city of Laila, I love
every door and wall of it. Really I do not love the city
as a city, but rather love the people in it who are asso-
ciated with Laila." Another poet says:

"You pretend to be a lover of Allah, and yet you
do not obey His commandments! And I swear, in prac-
tise this is strange. If you were a true lover, you would
never disobey Him, for a lover always follows the
orders of his beloved."

The Holy Prophet (Saliallaho alaihe wasallam)
said: "All my followers will enter Paradise, but not
those who have denied me." The Companions said:
"Who would deny you?" He said: "Those who follow
me would enter Paradise, but those who disobey me,
they in fact deny me."

In another hadith, the Prophet (Saliallaho alaihe
wasallam) has said. "No one of you can be a true
Muslim unless his wishes are subordinate to that
which I have brought, that is the Holy Qur'an."

(Mishkaat)

One can hardly believe that those who claim to be
well-wishers of Islam and the Muslims would disobey
Allah and His Prophet. When we say that such and such
thing is against the Sunnah, they feel very annoyed; then
how can they be among the followers of the Holy Prophet
(Saliallaho alaihe wasallam)?

Sa'di (Rahmatullah alaih) has said:

-*r</>l

"/^

"Whoever treads a path contrary to the Sunnah of
the Holy Prophet (Saliallaho alaihe wasallam), he will
never reach his destination."

Therefore, whoever keeps the company of true lovers
of Allah and followers of the Sunnah, in order to obtain
spiritual benefits, he will certainly progress towards salva-
tion.

On this particular subject, please consider the follow-
ing sayings of the Holy Prophet (Saliallaho alaihe wasal-
lam):

"Whenever you people pass through the Gardens
of Paradise, partake of their fruits." The Gompanions
asked: "What are the Gardens of Paradise?" The Holy
Prophet (Saliallaho alaihe wasallam) answered: "The
assemblies wherein knowledge of Islam and the Holy
Qur'an is taught."

The Holy Prophet (Saliallaho alaihe wasallam)
also said: "Luqmaan instructed his son in these words:
"Keep the company of scholars, and listen attentively
to the words of the wise, for therewith Allah revives
the dead hearts, just as He revives the dead earth with
heavy rains; and the wise alone understand the relig-
ion."

A Companion asked the Holy Prophet (Saliallaho
alaihe wasallam) "Who can be the best companion for
us?" He answered: "Such a person that, when you see
him, you remember Allah; when you listen to him,
your knowledge of Islam is increased; when you see
his actions, you are reminded of the life Hereafter."

(Targheeb)

Again, "The most devoted servants of Allah are
such that, when you see them you remember Allah."
Says Allah in the Holy Qur'an:

(\ \\

oy)i) j^iCaJl ^ tjijr j %\ \'^\ I^T ^iJl l^%

»i5

44 Virtues of Tabligh

"O those who believe! Fear Allah, and be with the
truthful (faithful) people!"

The commentators have written that by 'truthful' are
meant the mystics and the true loviers of Allah, for whoever
attaches himself to them and listens to their sermons, he at-
tains very high standards of spirituality.

Sheikh Akbar has written: "You cannot get rid of the
evil wishes of yourself, though you may strive for it for
your whole life unless your desires are subjected to the
commandments of Allah and the Sunnah of the Holy
Prophet (Sallallaho alaihe wasallam). So, when you find a
true lover of Allah, serve him well and follow his instruc-
tions as though you have no will of your own; obey him in
all your spiritual, religious and personal problems, even
those concerning your occupation, so that he may lead you
to the right path and take you nearer to Allah."

Says the Holy Prophet (Sallallaho alaihe wasal-
lam) "When a group of people remember Allah in a
meeting, then the angels surround that gathering,
Allah's mercy descends on them and Allah remembers
them in the assembly of Angels." What honour can be
greater for the believers than that Allah remembers and
appreciates them? Says the Holy Prophet (Sallallaho
alaihe wasallam): "An angel is sent to those who re-
member Allah sincerely, and he says 'Allah has for-
given your past sins, and has converted your bad deeds
into good ones'."

In another hadith, the Holy Prophet (Sallallaho
alaihe wasallam) says: "Any assembly of Muslims,
who do not remember Allah, (do not) send salutations
to His Messenger (Sallallaho alaihe wasallam), will
face disappointment on the Day of Judgement."

There is a prayer of Hadhrat Dawood (Alayhis
salaam) in the following words: "O Allah! if you see
me neglecting the assembly of those who remember
Thee, and attending the assembly of transgressors, then
break my feet (that I may not be able to walk towards
them)."

A poet has said.

Ch. VII: Keeping company with the Righteous 45

"When I do not listen to Him and see His face, it is
better to be deaf and blind."

Hadhrat Abu Hurairah (Radhiyallaho anho) says:
"An assembly wherein Allah is remembered and glori-
fied, shines for the heavenly creatures, just as the stars
shine for the earthly creatures."

Once, Hadhrat Abu Hurairah (Radhiyallaho anho)
went to a bazaar and proclaimed to the people: "O
brethren! You are sitting here, and the legacy of the
Holy Prophet (Sallallaho alaihe wasallam) is being dis-
tributed in the mosque." The people ran to the
mosque, but as nothing material was being distributed
there, they returned disappointed. Hadhrat Abu Hurai-
rah (Radhiyallaho anho) asked them. "After all what
was being done there?" They answered: "A few people
were reading the Holy Qur'an, and a few others were
engaged in praising and glorifying Allah." He said:
"This is what we call the legacy of the Holy Prophet
(Sallallaho alaihe wasallam)."

Imam Ghazali (RahmatuUah alaih) has mentioned
many similar traditions. Even the Holy Prophet (Sallal-
laho alaihe wasallam) has been commanded by Allah:

JJ^i'j i^'j djS^^. >iil3 5ia-ll< ^o JJpJb ^il ^ dJ-ij ;^\j

"O Messenger! keep the company of those who pray to
Allah every morning and evening, and they desire only
His pleasure; and do not turn your eyes from them to
the attractions and adornment of the worldly life: and
do not follow him whose heart We have turned away
from our remembrance, and who follows his desires,
and (therefore) he has broken the limits (of true relig-
ion)."

Numerous traditions indicate that the Holy Prophet
(Sallallaho alaihe wasallam) used to thank Allah for pro-
ducing such pious people among his followers that he was
commanded to keep their company. And in the same verse,
the Holy Prophet (Sallallaho alaihe wasallam) has been
commanded to avoid the company of those who are slaves
of passion and tresspass the limits laid down by Allah. He
has been instructed again and again not to follow their vain
desires.

46 Virtues o/ TabJigh

Now all those who blindly follow the ways of the un-
godly and transgressing people of the non-believing nations
should search their hearts and see how far they are true be-
lievers. Their imitating the pagans and the Christian has
tak^n them far away from the Right Path;

"O ignorant desert dweller! I fear that you won't be
able to reach the Kaaba; for the path that you tread
leads to Turkistan."

My object was to advise you on religious matters, and I
have done my duty. Now I entrust you to Allah, and bid
farewell. Even the prophets were commanded only to
preach the truth.

(Hafiz) Mohammad Zakariyya

Madrasah Mazahir-ul-Ulum

Saharanpur

5, Safar 1350

(21 June 1931)

Virtues of

Ramadan

Revised translation of the Urdu book Faz'il-e-Ramadhaan

by Sheikhul Hadith Maulana Muhammad Zakariyya

translated by Yousuf Abdullah Karaan

prepared by The Islamic Bulletin
www.islamicbulletin.org

HADITH No. 1

Salmaan (RA) reports, "On the last day of Sha-baan RasuluUah (SAW) addressed us and said, '0 people there comes
over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand
months. It is a month in which AUah has made Fasting compulsory by day. And has made sunnah the Taraaweeh by
night. Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the
reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed
with the reward of seventy faraa-idh in any other time.

This is indeed the month of patience, and the reward for true patience is Jannah (paradise). It is the month of
sympathy with one's fellowmen. It is the month wherein a true believer's rizq is increased. Whosoever feeds another
who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation
from the fire of Jahannam (hell}, and for such feeder shall be the same reward as the one who Fasted (who he fed)
without that persons reward being decreased in the least."

Thereupon we said, "0 messenger of Allah, not all of us possess the means whereby we can give a fasting
person to break his fast." RasuluUah (SAW) replied, "Allah grants the same reward to the one who gives a fasting
person to break the fast a mere date, or a drink of water, or a sip of milk."

"This is a month, the first of which brings AUah's mercy, the middle of which brings His forgiveness and the
last of which brings emancipation from the fire of Jahan-nam."

"Whosoever lessens the burden of his servants (bonds-men) in this month; Allah will forgive him and free him
from the fire of Jahannam."

"And in this month four things you should continue to perform in great number, two of which shall be to
please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please
your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e.
recite the Kalimah Tayyibah Laa Uaaha iUallaah) and make much Istighfaar beg Allah's forgiveness with
Astagirfirul-laah)." And as for those without which you cannot do, you should beg of Allah, entrance into paradise
and ask refuge in Him from Jahannam."

"And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from my fountain,
such a drink where after that person shall never again feel thirsty until he enters Jannah."

Reported by ibn Khuzaimah in his 'Saheeh.

COMMENTARY

All the points which this Hadith draws attention have been further emphasized in numerous other Ahaadith on
the great virtues of Ramadan. Quite a number of important points are brought to our notice.

Firstly, it should be noted that RasuluUah (SAW) delivered this sermon at the end of the month of Sha-baan the
obvious reason being that he intended to put into our minds the great importance of Ramadan so that we could
remember and not allow one second of this month to go by without giving it the full importance it deserves.
Thereafter attention is drawn to Laylatul Qadr, about which more is said later. Then attention is drawn to the fact
that fasting has been made compulsory by AUah who also made Sunnah the Taraaweeh 'salaah by night.

From this Hadith it is noted that the command for Taraaweeh prayers too comes from Allah Himself. Besides
this in all the Ahaadith wherein RasuluUah (SAW) says, I have made it sunnah", is mainly to emphasize its

importance. All the authorities of the Ahlus Sunnah wal Jamaa'ah are agreed upon the fact that Taraaweeh is
Sunnah. (Bur-haan mentions that only the Rawaafidh deny this.)

Maulana Shaah Abdulhaq Dehlawi wrote in his book: "Maa Thabata Bis sunnah" that should the people of any
town fail to perform Taraaweeh prayers, the Muslim ruler should make them do so by force.

HADITH No. 2

Abu Hurayrah relates that RasuluUah (SAW) said, "My Ummah was given five things for Ramadan which
was not given to anyone except them. For them, the smeU from the mouth of a fasting person is more sweeter to
Allah than the fragrant smell of musk. On their behalf the fish in the sea seek forgiveness for the fasting persons
until they break their fast. Allah prepares and decorates a special garden in Jannah everyday and then says (to it),
"The time is near when faithful servants shall cast aside the great trials of the world and come to you". In this
month (for them) evil-minded Shaytaan is chained so as not to reach unto those evUs to which they normally
reach during other months besides Ramadan. On the last night of Ramadan they are forgiven".

The Sahaabah R.A. thereupon enquired, "0 Messenger of Allah, is that last night Laylatul Qadr? RasuluUah
(SAW) replied, "No. But it is only right that a servant should be given his reward on having completed his
service".

Reported by Ahmad, Bazzaar and Bayhaqi
HADITH No. 3

Kaab bin Ujra relates, "RasuluUah (SAW) said, "Come near to the mimbar". And we came near to the mimbar.

When he ascended the First step of the mimbar he said "Aameen". When he ascended the second step of the
mimbar he said, "Aameen". When he ascended the third step he said, "Aameen".

When he descended we said, "0 Rasul of Allah, we have heard from you today something which we never
heard before". He said. When I ascended the first step) Jibra-eel A.S. appeared before me and said, "Woe to him
who found the blessed month of Ramadan and let it pass by without gaining forgiveness", upon that I said,
"Aameen". When I ascended the second step, he said "Woe to him before whom thy name is mentioned and then
does not read Durood (salaat alan Nabi) on you". I replied "Aameen". When I ascended the third step he said, "Woe
unto the person in whose presence both parents or one of them attain old age, and (through failure to serve them) is
not allowed to enter Jannah" I said "Aameen".

Reported by Haakim.

HADITH NO. 4

Ubaadah bin Saamit (Radhiallaahu Anhu) reports that RasuluUah (Sallallaahu Alayhi Wasallam) said one day when
Ramadan had drawn near; "The month of Ramadan, the month of blessings has come to you, wherein Allah turns
towards you and sends down to you His special Mercy, forgives your faults, accepts prayers, appreciates your
competition for the greatest, good and boasts to the angels about you. So, show to Allah your righteousness; for
verily, the most pitiable and unfortunate one is he who is deprived of Allah's Mercy in this month.

COMMENTARY

In this Hadith, we read about the spirit of competition among the believers, each one trying to do more good deeds
than the other. In our own home, I am greaUy pleased on seeing how even the womenfolk vie with each other, the
one trying to recite more of the Qur'an than the others, so that, in spite of domestic responsibUities, fifteen to
twenty 'juz' (Parts) of the Qur'an are read by each one daily. I mention this only out of a sense of gratitude to Allah,
mentioning His favor, and not to boast of it. May Allah accept their deeds and ours, and increase us all in good
deeds.

HADITH N0.5

Abu Saeed Khudri (Radhiallaahu anhu) relates that RasuluUah (Sallallaahu alaihi wasallam) said: "During each day
and night of Ramadan, Allah sets free a great number of souls from HeU. And for every Muslim, during each day
and night, at least one prayer is certainly accepted."

COMMENTARY

Apart from this Hadith, there are many others stating that the 'Du'aa' of a fasting person is accepted (Mustajaab). In
one Hadith, we read that the 'Du'aa' is accepted at the time of 'Iftaar', but we are generally so absorbed in eating
that we neglect this opportunity. The well-known 'Du'aa' at 'Iftaar' is:

"O Allah for You have I fasted, in You do I believe, and on You do I rely, and now I break this fast with food
coming from you."

Abdullah bin Amr (Radhiallaahu anhu) used to make the following 'Du'aa' at 'Iftaar':

O AUah I beg You, through Your infinite Mercy, which surrounds all things, to forgive me.'

In some books we read that RasuluUah (Sallallaahu Alayhi Wasallam) used to say:
"O You who are Great in Bounties, forgive me."

Many other prayers have been indicated for 'Iftaar', but no special 'Dua' is fixed. This time (at Iftaar) is one when
'Du'aa' is accepted; submit before Allah all your needs (and, if you remember, then make "Du'aa' for me too.)

HADITH NO. 6

Abu Hurayrah (Radhiallaahu anhu) reports: RasuluUah (SaUallaahu alaihi wasallam) said: "There are three people
whose "Du'aa" is not rejected; the fasting person untU he breaks the fast, the just ruler, and the oppressed person,
whose 'Dua' AUah lifts above the clouds and opens unto it the doors of heaven, and Allah says: "I swear by My
honor, verily I shall assist you, even though it may be after some time."

COMMENTARY

In 'Durr Manthur' it is reported from Aa'isha (RadhiaUaahu anha) that, when Ramadan appeared, the color of
RasuluUah's face used to change. He then used to increase his "Salaat", become even more humble in his "Duaas"
and exhibit even more fear of Allah. According to another report, he hardly ever lay down in bed until Ramadan
came to an end. Further, it is stated that the angels carrying the Throne are commanded in Ramadan to leave aside
everything else and recite "Aameen" to the "Duaas" of those who fast. Numerous are the Ahaadith stating that the
fasting person's 'Duaas' are answered. When Allah has so promised, and his truthful 'Nabi' (Sallallaahu alaihi
wasallam) has informed us, there should be no doubt whatsoever about the truth of these reports. Yet it is strange
that, in spite of this, we stUl find such people who apparently do not get what they pray for. They ask and do not
receive; but this does not mean that their prayers have been rejected. One should at this point understand the
significance of a 'Dua' being answered.

RasuluUah (Sallallaahu alaihi wasallam) has informed us that, when a Muslim prays for anything from Allah, on the
condition that he does not pray for breaking off from his near of kin or for anything sinful, he definitely receives
one out of the following three things: he gets the exact thing which he asked. If that is not received, then AUah
either removes from his path some great calamity in exchange for what he desired, or the reward for that thing for
which he prayed is stored for him in the Hereafter. Another Hadith states that on the day of "Qiyaamah", Allah will
call his servant, and say to him: "O my servant, I used to command you to ask of Me and promised to answer. Did

you beg of Me? The servant will answer: "Yes I did." Then Allah shall reply: "You did not put forth any prayer
which has not been accepted. You prayed that a certain calamity should be removed, which I did for you in the
worldly life. You prayed that a certain sorrow should be cast off you, but result of that prayer was not known to
you. For that, I fixed for you such and such a reward in the Hereafter. RasuluUah (SaUallaahu alaihi wasaUam) says
that the man shall again be reminded of each and every prayer and he shall be shown how it had been fulfilled in
the world or else what reward had been stored for him in the Hereafter. On seeing that reward, he shall wish that
not a single prayer of his had been answered on Earth, so that he could receive the full reward only in the Hereafter.

Yes, prayer is indeed very important, and to neglect it at any time is a matter of great loss. Even when the outward
signs seem to indicate that our prayer is not answered, hope should not be lost. Even from the lengthy Hadith at the
end of this booklet, it is clear that Allah in answering prayers considers first of all our own good and welfare.
Should Allah find that granting us what we beseech from Him is in our welfare and interest. He grants it, otherwise
not. Actually it is Allah's favor on us that we do not always get what we ask for because very often, due to our lack
of understanding, we beg for things that are not beneficial at a particular time.

Here I must draw your attention to the fact that men as well as women suffer from a bad habit of cursing their
children in their anger and affliction. Beware of this. As preordained by Allah, there are certain occasions when
whatever prayer be made is immediately answered. So sometimes, due to our own stupidity, the chUd is cursed and
when the effect of that same curse comes upon the chUd and lands him into a calamity, the parents go about crying
and wailing. RasuluUah (SallaUaahu alaihi wasallam) commanded us not to curse ourselves, our children,
possessions, or servants. It is just possible that the curse is uttered at a time when all requests are granted, especially
in Ramadan, which is replete with such special "Mustajaab" (accepted) moments. Hence, in this month, great care
should be taken.

Ibn Masood (Radhi AUaho anhu) reports that on every night of Ramadan, a crier from the heavens calls out: "O you
seeker of good, come near; O You seeker of evU, turn away (from evil) and open your eyes." Thereafter that angel
calls out: "Is there any seeker of forgiveness, that he may be forgiven? Is there anyone with a prayer, that his prayer
may be heard? Is there anyone wanting anything, so that his wish may be fulfilled?"

Lastly, it should be borne in mind that there are certain conditions under which prayers are accepted; in the absence
of these, prayers may be often rejected. Among these is the use of 'Halaal' food: When 'Haraam' is consumed, the
prayers are not accepted. RasuluUah said: "Many a greatly distressed person lifts up his hands to the heavens,
praying and crying: 'O Allah, O Allah.' But the food he eats is "Haraam", what he drinks is "Haraam", his clothes
are of "Haraam"; then in such cases how can his prayer be accepted?'

A story is related about a group of people in Kufa, whose prayers used to be always accepted. Whenever a (bad)
ruler was placed over them, they used to pray for a curse upon him, which quickly came to destroy him. When
Hajjaaj became ruler there, he invited these people amongst others, to a feast. After they had aU eaten, he said: "I
am no longer afraid of the curse upon me from these people, because "Haraam" food has now entered their
stomachs." (At this stage, let us ponder over how much "Haraam" is being consumed in these times, when people
are even trying to make permissible the taking of interest money. We find out people going so far as to think that
bribery and what is obtained through it is permissible, while our merchants very often justify their deceiving people
when trading with them.)

HADITH NO. 7

Ibn Umar (Radhi AUaho anhu) relates: RasuluUah (SaUallaahu alaihi wasallam) said: 'Verily Allah and His
Malaa'ikah send Mercy upon those who eat 'Sehri' (sower-Suhoor)."

COMMENTARY

How great is Allah's favor upon us that even the partaking of food before dawn for fasting is so greatly rewarded.
There are many Ahaadith in which the virtues of "Sehri" are expounded and the rewards mentioned. AUaamah Ain
- Commentator on Bukhari - has quoted the virtues of "Sehri" from seventeen different 'Sahaabah' and all the
"Ulama" are agreed on its being "Mustahab" (desirable). Many people are deprived of this great reward because of
their own laziness. Some even go so far as to finish Taraaweeh', eat (what they suppose to be "Sehri'!) and go to
bed. What great blessings do they lose! "Sehri" actually means partaking of food shortly before dawn. Some
authorities say that the time for "Sehri" commences after half the night has passed (Mirquat). The author of Kash-
shaff (Zamakhshari) divided the night into six portions, stating that the last one of these is the time of "Sehri"; so
that, when the night (from sunset till dawn) extends over twelve hours, the last two hours would be the correct time
for "Sehri". Then it must also be remembered that to eat at the latest possible time is better and greater in reward
than eating earlier, subject to the condition that no doubt remains as to whether "Sehri" had been eaten before the
time of dawn. The Ahaadith are full of virtues of "Sehri".

RasuluUah (SallaUaahu alaihi wasallam) said: 'The difference between our fasting and that of the Ahlul-Kitaab
(Jews and Christians) lies in our partaking of food at "Sehri" which they do not." The Prophet has said, "Eat Sehri,
because in it lie great blessings; and again."In three things, are the great blessings: in "Jamaa'ah" (company), in
eating "Thareed" and in "Sehri". In this Hadith, the use of the word "Jama'ah" is general, wherefrom we deduce that
it includes "Salaat" with "Jamaa'ah" and all those righteous deeds done in company, as thus Allah's help comes to
them. "Thareed" is a tasty preparation, in which baked bread is cooked with meat. The third thing mentioned in this
Hadith is "Sehri". When RasuluUah (SallaUaahu alaihi wasallam) used to invite any of the companions to eat
"Sehri" with him, he used to say: "Come and partake of blessed food with me." One Hadith says: "Eat 'Sehri' and
strengthen yourself for the fast. And sleep in the afternoon (Siesta), so as to gain assistance in waking up in the
latter portion of the night (for "Ibaadah")." Abdullah bin Haarith (Radhiallaahu Anhu) reports that one of the
Sahaaba said: "I once visited RasuluUah (SaUallaahu alaihi wasaUam) at a time when he was busy in partaking of
'Sehri'. RasuluUah then said: "This is a thing full of blessings, which Allah has granted you. Do not give it up."
RasuluUah (SallaUaahu alaihi wasallam) in urging us repeatedly for 'Sehri' has said: "Even though there be no food,
then one date should be eaten or a drink of water taken." Thus, when there are definitely great advantages and
reward in 'Sehri', Muslims should endeavour to observe this practice as much as possible. However, in all things
moderation is important, and going beyond the bounds of moderation is harmful: neither should so Uttle be eaten
that one feels weak throughout the period of fasting, nor should so much be eaten that it causes discomfort.
Repeatedly, we have been prohibited from fiUing the stomach excessively.

In his commentary on "Sahih Bukhari", Ibne Hajar has mentioned various reasons for the blessedness of "Sehri":

• Because in it, the 'Sunnah' is followed.

• Through "Sehri", we differentiate ourselves from the ways of Ahlul-Kitaab, which we are at all times called
upon to do.

• It provides strength for "Ibaadah"

• It promotes greater sincerity in "Ibaadah"

• It aids in elimination of bad temper, which normally comes about as result of hunger.

• 'Sehri' is the time when prayers are accepted.

• At the time of 'Sehri', one gets the opportunity to remember Allah, makes Dhikr and lifts up the hand to
Him in prayer.

These are a few of the major reasons; there are many others as well. Some 'Sufis' are in doubt as to whether the
eating of 'Sehri' confUcts with the object of fasting or not. They maintain that the object of fasting is to stay away

from food, drink and sexual desires, therefore 'Sehri' is against the object of fasting. In my opinion the amount to be
eaten varies according to different persons and their activities. Foe example, for those students who are busy
seeking knowledge of 'Deen', too little food at 'Sehri' as well as 'Iftaar' will be harmful; for them it is better not to
have too little, because they seek 'Deeni' knowledge, which is very important (for the preservation and spread of
Islam), similar is the case of those who are busy with 'Dhikr' and other 'Deeni' activities. Other people who have no
such hard work to do should eat little at 'Sehri'.

Once RasuluUah (Sallallaahu Alayhi Wasallam) announced to those proceeding for 'Jihaad': 'There is no virtue in
fasting while travelling.' That was in the month of Ramadan, when some Sahaaba were fasting. AUamah Sha'raani
mentions in Sharh Iqna: 'A covenant was made with us that we shall not fill our stomachs (completely) when
eating, especially in the nights of Ramadan.' It is better that one should eat less in the nights of Ramadan than on
other nights. After aU, what is the utility of fasting after having filled oneself at 'Sehri' and 'Iftaar'? the religious
divines have said, 'Whoever remains hungry in Ramadan shall remain safe from the evil of 'Shaytaan' throughout
the year, until the next Ramadan.'

Sharah Ihya Ulumuddin mentions the experiences of some saints, such as Sahl bin Abdullah Tastari, who used to
eat only once every fifteen days, while in Ramadan he ate only one morsel; but in order to follow the Sunnah, he
used to have a drink of water daily for 'Sehri' and 'Iftaar'. Shaykh Junayd always used to fast throughout the year.
However, when his noble friends would visit him occasionally, he used to break his fast and eat with them, saying,
'The virtue of breaking fast and eating with (such noble) friends is not less than that of 'Nafl' fasting.

Similarly, we can mention the experiences of numerous saints who through eating less used to discipline their
inner-selves, but let us bear in mind that it should not be carried to such extremes that the'religious' activities and
responsibilities are neglected, as a result of weakness of the body.

HADITH NO. 8

Abu,Hurayra (Radhiallaahu Anhu) relates that RasuluUah (Sallallaahu Alayhi Wasallam) said: "Many of those who
fast obtain nothing through such fasting except hunger, and many a one performs "Salaat" by' night but obtains
nothing by it, except the discomfort of staying awake."

COMMENTARY

With regard to this Hadith, the "Ulama" have mentioned three different interpretations: First, this Hadith may refer
to those who fast during the day and then for "Iftaar" eat food that is "Haraam"; aU the reward for fasting is lost
because of the greater sin of eating 'Haraam' and nothing is gained except remaining hungry. Secondly, it may mean
those who fast duly but, during fasting, engage themselves in backbiting and slandering others (see later). Thirdly,
the person referred to may be one who, while fasting, did not stay away from evil and sin. In this Hadith all such
possibilities are included. Similar is the case of the person performing 'Salaat' all night voluntarily; because of
backbiting or any other sinful act (e.g. missing, Fajr salaat or keeping Awake for show), his night of devotion goes
unrewarded.

HADITH NO. 9

Abu Ubaidah (Radhiallaahu Anhu) reports: "I have heard RasuluLlah (Sallallaahu Alayhi Wasallam) saying:
"Fasting is a protective Shield for Man, as long as he does not tear up that protection'

COMMENTARY

"Protective shield" here means just as a man protects himself with a shield, similarly fasting protects him from his
well-known enemy - 'Shataan'. In other Ahaadith, we are told that fasting saves one from Allah's punishment and

Hellfire in the Hereafter. Once somebody inquired from Rasulullah (Sallallaahu Alayhi Wasallam), "What causes
the fast to be rent?" He replied: 'Telling lies and backbiting.'

This Hadith, when read in conjunction with so many others, actually tells us to avoid such actions which cause
fasting to be wasted. In our times, we are fond of whiling away the time with unnecessary conversations. Some
"Ulema" are of the opinion that lies, backbiting, slander, etc., actually undo the fast just like eating and drinking,
but the great majority of "Ulama" believes that the fast is not totally undone, but loses its blessings. The "Ulama" of
Islam have mentioned six things, about which care should be taken in fasting:- First, one should keep the eyes away
from any place where one should not look; some go so far as to prohibit looking at one's own wife with desire, let
alone another woman. Similarly, looking at any evil action or where evil is committed should be avoided.
Rasulullah(Sa//a//aa/7L/ Alayhi Wasallam) said: 'The glance is like an arrow from 'Shataan' Whosoever, out of fear
for AUah, prevents himself from lookig at evil, Allah shall grant him such light of faith, the taste and ecstacy of
which he wiU feel in the heart." The 'Sufis' interpret the above saying to mean that those sights which should be
avoided include all such places and things that distract the mind from the remembrance of Allah.

Secondly, one should guard the tongue against lies, unnecessary conversation, backbiting, arguments, swearing, etc.
In Bukhari, we read that fasting is a shield for the fasting person; for this reason, those who fast should avoid all
useless talk, joking, argument, etc. Should anyone pick an argument, then say: "I am fasting." In other words, one
should not start an argument and if someone else starts it, then too, one should avoid taking it up. When the person
who starts an argument is not an understanding person, then at least one should remind oneself that: "I am fasting."
During the time of our Nabi (Sallallaahu Alayhi Wasallam), two women were fasting and suffered the pangs of
hunger to such an extent that the fast became unbearable and both were on the point of death. The "Sahaaba"
brought this to the notice of our Nabi (Sallallaahu Alayhi Wasallam), who sent a bowl commanding them to vomit
into it. When they both vomitted in the bowl, pieces of meat and fresh blood were found in it. The "Sahaaba" were
greatly surprised, upon which our Nabi (Sallallaahu Alayhi Wasallam) said: "They fasted with 'Halaal' food from
AUah, but partook of 'Haraam' food by backbiting other people." From the above, it also becomes clear that, by
backbiting during fasting, the fast becomes so much more harder; for this reason, both women were near death.
Similar is the case with other sinful acts, and experience shows that for the faithful. Godfearing persons, fasting is
no hardship, whereas the sinful find it too hard to bear. One should therefore stay away from sins and especially
from major sins, like backbiting and slander, which are often indulged in to while away the time. Allah says in the
Qur'an that backbiting is tantamount to the (actual) eating of the flesh of one's dead brother. We find this also
narrated in various Ahadith. Once the Prophet, (Sallallaahu Alayhi Wasallam), on seeing some people, asked them
to pick their teeth. They said that they had not tasted any meat that day, on which the Prophet (Sallallaahu Alayhi
Wasallam) said, "So and so's flesh is sticking to your teeth." It transpired that they had been backbiting. May Allah
keep us safe from this evil, because we are very neglectful of this warning. AU are guilty of this; not to speak of the
common man, even the people of importance indulge in it, even the religious people in their gatherings do not avoid
backbiting. Worst of all is the fact that we do not even realize what backbiting is; even when we suspect ourselves
of this, we try to cover it up as narration of some event. One of the 'Sahaaba' inquired from Rasulullah (Sallallaahu
Alayhi Wasallam) "What is backbiting?" RasuluUah (Sallallaahu Alayhi Wasallam) replied: "To mention something
about your brother behind his back, which he would resent." The 'Sahaabi' then said: "And is it still backbiting if
the thing mentioned about him is really true?" Our Nabi (Sallallaahu Alayhi Wasallam) said: 'In that case (if that
which was mentioned is really true) it is precisely backbiting; but if what is mentioned is false, then you have in
fact slandered him." Once our Nabi (Sallallaahu Alayhi Wasallam) passed by two graves. He said: "On both the
inmates of these graves, punishment is being inflicted in the grave. One is being punished because of backbiting,
the other because of not having taken precautions (to stay clean) when passing urine. Rasulullah ((Sallallaahu
Alayhi Wasallam) also said: "There are more than seventy degrees of evil in (Usury) interest. The lowest form of it
is comparable to committing incest with own mother; and taking one 'Dirham' of interest is a worse evil than having
fornicated thirty five times. The worst and most evil degree of taking interest is the slandering of a Muslim." In

various Ahaadith we are strongly warned against backbiting and slandering a Muslim. I very much wanted to write
down here a number of such Ahaadith, because all our gatherings and conversations are generally fiUed with these
evils (backbiting and slander). However I finally decided not to do so, because the topic under discussion here is
something else - not actually backbiting. So I once again pray that Allah may keep us safe from this evil. And I beg
of my friends and brothers to pray for me too; we are full of inner faults.

'What ailment is there O Allah that is not in me.
Heal me from every illness and grant me my needs
Verily I have a heart that is sick
Verily you are the Healer of the sick'

Thirdly, we should be careful that the ears are kept away from listening to anything undesirable (Makrooh). It is
equally unlawful to listen to anything that should not be said. RasuluUah (Sallallaahu Alayhi Wasallam) has said,
'In backbiting, both the bickbiter and the one who listens to it are equal partners in sin.'

Fourthly, the rest of the body should be kept away from sin and unlawful things. Neither should the hands touch it,
nor the feet walk towards it. With the stomach, special care should be taken, especially at the time of "Iftaar", that
no such thing enters it about which there is any doubt of it being "Halaal". When a person fasts and, at."Iftaar" time,
breaks his fast with "Haraam" food, he is like a sick person who takes medicine as a cure, but also adds a little
poison, which destroys him.

Fifthly, after having fasted, it is not advisable to fill the stomach completely even with "Halaal" food at "Iftaar",
because then the purpose of fasting is defeated. Fasting seeks to diminish one's carnal desires and increase one's
faith and spiritual powers. For eleven months, we eat and drink freely enough, in Ramadan this should be cut down
to a minimum. We have a bad habit of filling our bellies at "Iftaar" to make up for what was lost, and again at
"Sahi" in preparation for the day, thus actually increasing our average consumption. Ramadan for such people gives
an edge to their appetite. Many such items of food are eaten that we normally do not eat at other times. This type of
eating habit is completely against the spirit of Ramadan and the true spirit of fasting.

Imaam GhazaaU asks the same question: "When the object of fasting is to conquer our carnal passions in opposition
to 'Iblees' (Satan), how can this possibly be done by eating excessively at "Iftaar"? Actually in that case we have
only altered the times of eating, and not really fasted. In fact by having various types of delicacies, we consume
even more than in normal times. The result is that, instead of lessening the carnal desires, these are considerably
increased. The real benefit of fasting comes as a result of actual hunger in the 'true sense. Our Nabi (Sallallaahu
Alayhi Wasallam) said: 'Shataan" flows through the body of man like blood; so, close up his path by remaining
hunqry," i.e. when the body is hungry, the spirit receives strength.

Apart from hunger, fasting gives us an opportunity to appreciate the condition of the poor and destitute, and thus
engenders sympathetic feelings towards them. This too can be attained by remaining hungry and not by filling the
stomach with delicious foods at 'Sehri", so that one does not feel hungry until "Iftaar". Once a person went to Bishr
Haafi, whom he found shivering in the cold, in spite of having warm clothes lying at his side. That person inquired:
"Is this a time for taking off the clothes?" Bishr replied: "There are numerous poor and needy ones; I am unable to
sympathise with them; the least I could do is to be in their condition." The 'Sufis' plead for the same attitude in
fasting and so do the "Fuqahaa" (Jurists).

In Maraqiul Falaah, it is written. "Do not eat excessively at "Sehri", as this is a way to lose the object of fasting."
AUama Tahtaawi writes: "When hunger is really felt, the reward for fasting becomes definitely more. Similarly, a

feeling is developed for the poor and hungry ones". Our Nabi (Sallallaahu Alayhi Wasallam) himself said: 'AUah
does not dislike the filling of anything to the brim more than He dislikes the filling of the stomach. On another
occasion, the Prophet ((Sallallaahu Alayhi Wasallam) said, "A few morsels should suffice which can keep back
straight." The best way for man is that one third should be filled with food, one third with drink while the other
third remains empty." RasuluUah (Sallallaahu Alayhi Wasallam) himself used to fast for days on end, without
eating in between.

I have seen my ustaaz (teacher) Maulana Khalil Ahmad eating only slightly more than one thin (hand-made) bread
(roti) at 'Iftaar' and 'Sehri', during the whole month of Ramadan. When any of his near ones used to urge him to eat
more, he would reply: "I am not hungry.

I merely sat down to eat because of my friends." About Maulana Shah Abdurraheem Rajpuri, I have heard that in
Ramadan, for days on end, he used to fast, drinking at Iftaar' and 'Sehri' only a few cups of tea without mUk and
nothing else. Once his most trusted follower (and Khalifa) Maulana Shah Abdulqaadir remarked with anxiety:
"Hazrat, you will become very weak if you do not eat anything." To this, Maulana Shah Rajpuri replied: "Praise be
to AUah, I am experiencing something of the ecstasy of Jannah.'May Allah grant us aU the ability to follow those
Pious souls. Aameen'.

The sixth point is that, after fasting, one should always have some anxiety as to whether one's fast had been
accepted by AUah or not. This should be the case with all forms of 'Ibaadah' (worship). One never knows whether
some important part may have been left out, of which no notice was taken. One should always fear that Allah may
reject one's deeds. RasuluUah (Sallallaahu Alayhi Wasallam) said: 'Many reciters of the Qur'an are being cursed by
the Qur'an.' He also said: 'On the day of 'Qiyaamah', (judgement) one of those with whom Allah shall reckon first
shaU be a "Shaheed" (martyr in the path of Allah). Allah shall call him and remind him of all His favours to him,
which he shall admit.

He shaU then be asked: "What have you done by way of expressing gratitude for these favours?" The 'Shaheed'
shaU reply: 'I fought in Your cause tUl I became a 'Shaheed". Allah shall reply:"It is not so; you fought so that you
can be called a brave man; and so it has been said" Thereafter, it shaU be commanded that he be dragged face on the
ground and cast into "Jahannam." Thereafter, an 'Aalim' (Scholar) shall be caUed. He too shaU be reminded of
AUah's favours and asked the same question. He shall reply: "O Lord! I sought to acquire knowledge, taught others
and for Your sake recited the Qur'an." Allah shaU say: "This is not true.

You did all that, merely so that, it may be said that you are learned; and so, it has been said.' Then it shall be
commanded that he too be dragged, face on the ground, and cast into "Jahannam." Thereafter a rirh man shall be
called. After being reminded of AUah's favours, and admitting them, in reply to Allah's question as to what he did
fo express His gratitude, he shaU reply: "There was no worthycause wherein I did not spend in charity for Your
sake." AUah's reply shall be: 'Not true. You did all that, so that it may be said that you are very generous. And so it
has been said." Then it shall be commanded that he too be dragged, face on the ground, and cast into "Jahannam".
Many such incidents are related in Ahaadith. So, a fasting person should not only be sincere but also hope that
AUah wiU accept it.

These above mentioned six things are compulsory for all truly righteous persons. As for the exceptionally pious
ones, a seventh point is added. That is, during fasting, the heart should not be turned towards anyone except Allah,
so much so that during the course of the fast there should be no worry as to whether there shall be something to eat
for 'Iftaar'.

Some Shaikhs even consider it a fault to think about food for 'Iftaar', or that one should endeavour to acquire
something, because this shows lack of faith in Allah's promise of being responsible for the granting of "Rizq". In
the commentary of 'Ihya Ulumid Deen, the author goes so far as to relate that, should something for "Iftaar" arrive
from somewhere before the time of 'Iftaar', the "Mashaikh" would give it to somebody else, for fear that for the rest
of that day the heart may be distracted from Allah by keeping it. This can of course, only be carried out by the
exceptionally pious ones. We cannot even imagine having such strong faith. Should we try to follow without it, we
may destroy ourselves.

The Qur'an commands: "Fasting has been prescribed for you." The commentators of the Qur'an say that from this
verse it is deduced that fasting is made compulsory for every part of the body. Thus, fasting of the tongue means to
avoid falsehood, etc. fasting of the ears means not listening to evil, fasting of the eyes means not to look at any
form of evU and sirl. Similarly, fasting of the self means to be free from all carnal desires. Fasting of the heart
means casting out from it the love of worldly things. Fasting of the mind means avoiding thoughts about anything
other than Allah.

Our Faults in Ramadan

At this point we should ponder over our i'baadah. How much importance do we attach to it in Ramadan? How
many nafl do we perform? As for fardh deeds, we observe how numerous people who after having eaten sah'ri get
back into bed with the result that the Fajr 'salaah is neglected. Many perform it, but not with Jamaa'ah. It gives the
impression that we give thanks to Allah for the food we had eaten for sah'ri by not performing the most important
fardh or by not performing it with Jamaa'ah. Such a 'salaah has been termed defective. RasuluUah (SAW) said that,
"There is no 'salaah for those near the musjid except in the musjid".

In the kitaab 'Mazhaahire Haq' we find that there is no reward for the 'salaah for persons who do not perform 'salaah
with Jamaa'ah without any valid reason or excuse.

Similarly, in numerous cases at the time of iftaar (boeka) Maghrib 'salaah is missed, and many who do not come to
the musjid miss the Takbeer at the beginning or miss the first raka'ah. Many people hasten to get over the
Taraaweeh 'salaah early and even perform the 'ishaa' 'salaah before the time of 'Ishaa' commences. (Some do not
pay any attention to 'salaah even in Ramadan.)

That is the way we look after our very important fardh 'salaah in Ramadan. Sometimes in the process of performing
one fardh, three others are destroyed. How often do we see even the time of Zhuh-r 'salaah going by because we are
asleep, while time of A'sr goes by because we are too busy buying, selling or cooking to prepare for iftaar.

If such is the case with the faraa'idh, then we can imagine how much less importance is given to the nafl actions.
One finds that because of sleep, the time of 'salaatul Ishraaq (after sunrise) and 'salaatul Dhuhaa (before noon) go

by.

Then what about 'salaat Awwaabeen (just after Maghrib)? Here we find ourselves busy with Iftaar and when
thinking about Taraaweeh after about an hour this 'salaah too is wasted. Further we find that for 'salaatul Ta-hajjud
the time is the same as that for sah'ri with the result that this too goes by. One may make a thousand excuses for not
finding time for these nawaafil. These are all excuses for not performing these 'salaah.

We see that there are many who do find the time to do aU these 'ibaadahs during these precious moments. I
personally had observed my ustaaz Maulana Khalil Ahmad during many a Ramadan. He was a weak sickly person

and of advanced age but in spite of these drawbacks he used to read one and a quarter juz of the Qur'an in nafl
namaaz after Maghrib. Thereafter he used to have meals for about half an hour. After performing aU other
necessities in preparation for Taraaweeh 'salaah he used to stand in Taraaweeh for about two and a half hours when
he was in India, and when he was in Madinah Munawwarah the duration was three hours.

Thereafter he used to sleep about two or three hours (according to the season). Then he used to again recite the
Qur'an in Tahajjud 'salaah until about half an hour before Fajr. Then he ate sah'ri. From that time until Fajr he
remained busy with reading the Qur'an or reciting of wazifas. With the greyness of dawn he performed Fajr 'salaah,
thereafter he remained in meditation (muraa-qabah) until Ishraaq. Having performed Ishraaq he used to write his
famous kitaab, 'Baziul Majhood', commentary on Abu Dawood. Then he normally attend to letters and dictating
replies up to mid-day. Then he used to rest up to Zhuh-r 'salaah. Between Zhuh-r and A'sr he used to recite the
Qur'an.

From A'sr Namaaz until Maghrib he used to be busy with tasbeeh and answering the queries of those who visited
him. When he completed 'Baziul Majhood' then part of the morning used to be spent in tUaawah and studying some
monumental religious works, especially Baziul Majhood and Wafa al Wafa. This was his daily programme for nafl
'ibaadah throughout the year.

In Ramadan however, he used to spend a bit more time in his i'baadah, making the rak'aats longer. For the ordinary
person to observe the special programmes the other pious elders had for Ramadan would be difficult. Shaikhul
Hind Maulana Mahmoo-dul Hasan (RahmatuUah alaihi) used to remain in nafl 'salaah from after Taraaweeh until
Fajr, while also listening to the Qur'an recited by various huffaazh one after the other.

Maulana Shah Abdurraheem Raipuri (d 1963) remained busy with tilaawah (recitation) of the Qur'an day and night
through Ramadan. There used to be no time for attending to correspondence or meeting visitors. Only his special
ones were allowed to wait on him after Taraaweeh for a short period while he drank a cup of tea.

ADVICE FOR RAMADHAAN

The reason for mentioning the manner in which these saintly ones spent their Ramadan is not that we may just read
without deriving any benefit or pass a casual remark. It is written with the object that we in our way may build up
courage and to the best of our ability endeavor to copy and follow their noble examples. Every pious elders
programme had its particular specialty.

How wonderful would it be if those who are not forced by worldly necessities try their utmost to mend their
religious life in this one month after having allowed eleven months of the year go by to destroy themselves.

As for those who have to be in their offices and be present at eight, nine or ten in the morning, what difficulty wUl
it be for them if they at least in Ramadan, spend the time from Fajr until their hours of employment in reciting the
Qur'an. After all our worldly needs we do find time in spite of office hours.

For those engaged in farming, who normally are not bound to others nothing prevents them from reciting the
Qur'an on their farm or adjusting their daily routine. Then come the businessmen, shopkeepers and merchants.

Nothing prevents them in Ramadan from reciting their Qur'an during their shop hours or cutting short trading time
in order to make time for recitation thereof. After all there is very strong link between Ramadan and the Tilaa-wah
of the Qur'an. Almost all Allah's great scriptures were revealed in this month. Similarly, in this month the Qur'an

was brought down from the Lowhul Mahfoozh to the Samaa'ud Dunyaa, from where it was revealed bit by bit to
Rasulullah (SAW) in a span of twenty three years.

Nabi Ibrahim (A.S.) received his scriptures on the first and third of this sacred month. Nabi Dawood (A.S.) received
the Zaboor on the twelfth or eighteenth. Nabi Moosa (A.S.) received his Towrah on the sixth. Nabi Essa (A.S.)
received the Injeel on the twelfth or thirteenth. From this we note the great connection between the divine scriptures
and the month of Ramadan.

For this reason, as much ti-laawah of the Qur'an as possible should be made during this month. Such was the habit
of our saints. Jibraeel (A.S.) used to recite the whole Qur'an to our Nabi Muhammad (SAW) in the month of
Ramadan. In some reports it is stated that Rasulullah (SAW) used to recite and he (Jibraeel) used to listen. From
joining these reports the 'ulama have said that it is mustahab to read the Qur'an in such a manner that while one
recites the other listens. Thereafter another recites while others listen. So recite the Qur'an as much as possible.
Whatever time remains thereafter should not be wasted.

Rasulullah (SAW) drew our attention to four more things and advised that we should practice them as much as
possible. They are the recitation of Kalimah 'Tayyibah, Istighfaar, begging for Jannah and seeking refuge from Ja-
hannam. Therefore it must be regarded an honour to spend as much as available in these recitations. This will be the
true appreciation of the teachings of Rasulullah (SAW). What is so difficult about keeping the tongue busy with the
recitation of Durood ('salawaat) or
Laa Uaaha Ulallaah while being engaged in our daily tasks?

In the same Hadith Rasulullah (SAW) said a few more things, Ramadan is the month of patience. Hence even if
great difficulty is experienced in fasting one should bear it with patience. One should not complain as people are
fond of doing during hot days.

If by chance sah-ri is missed then lamentations begin early in the day. Similarly, should difficulty be experienced at
the same time of Taraaweeh, it too should be borne with patience. Do not consider it a great calamity or trial,
otherwise these deeds may be void of blessings. When we turn our backs on worldly things, forsake our very eating
and drinking, then in the face of Allah's pleasure what are these difficulties?

Sympathy for the unfortunate

Further, the Hadith states that it is the month of sympathy, especially for the poor and destitute. Sympathy should
be of a practical nature. When ten things are placed before us for if'taar, at least two or four of them should be set
aside for the poor and needy. In fact they should be treated preferentially, if not then at least equally.

They should certainly be remembered. In showing sympathy for the poor, as in all other matters, the Sahaabah R.A.
were living examples, and in this, it is our duty to follow or at least try to follow them. In the matter of sacrifice and
sympathy only the courageous can emulate the Sahaabah. There are numerous instances, if they are cited, will only
leave one in astonishment.

Let us see the following example, Abu Jahm (RA) relates that: "During the battle of Yarmouk he went in search of
his cousins, taking with him a water bag to give him to drink and also wash his wounds if he was found alive or
wounded. He found him lying among the wounded. When I asked him whether he wanted some water, he indicated
'yes'.

At that moment someone near him moaned. My cousin pointed to that person indicating that I should first quench
the thirst of the neighbour. I went to him and found that he too needed water, but just as I was about to give him
water, a third person groaned near him.

The second one pointed to this third person meaning that I should give the third one to drink first.

I went to the third person but before he could drink, I found out that he had passed away, whereupon I returned to
the second one only to find that he too had passed away. When I came to my cousin, he too had become a martyr".

Virtues of I'tikaf

I'TIKAAF - SECLUSION IN THE MAS JID

The meaning of Ttikaaf is to seclude oneself in the Mosque, with the express intention (Niyyat)of Ttikaaf.
According to the Hanafi school of thought, this may be of three different types:

a) Waajib Ttikaaf (Obligatory Ttikaaf)

Ttikaaf becomes compulsory when a person makes it obligatory upon himself. For example, when a person makes a
vow to Allah that if Allah fulfils a certain wish of his, he shall perform so many days 'Ttikaaf, in this case, the
moment his wish is fulfilled, the Ttikaaf becomes compulsory. Or a person may just make an unconditional vow,
whereby he makes Ttikaaf Waajib upon himself for a certain number of days; this becomes obligatory for him from
that moment onwards.

b) Sunnat Ttikaaf

This was the general practice of the Holy Prophet (SAW). It means to seclude oneself in the Masjid for the last ten
days of Ramadan.

c) Nafl Ttikaaf

For the third category i.e. Nafl Ttikaaf, no special time and no specific number of days are fixed. A person may
make a Niyyah (intention) for any number of days at any time, even for his whole life.

While Imaam Abu Hanifa states that Ttikaaf must be for not less than a full day, Imaam Muhammad states that
there is no limit as to the minimum period of time. The Tatwa'confirms this latter view. Therefore, it is desirable
for anyone entering a Masjid to make the 'Niyyah' (intention) of Ttikaaf for the period that he will remain in the
Masjid; so that, while he is in Ibaadah, he also earns the reward of Ttikaaf.

OBJECTS OF I'TIKAAF AND ITS ADVANTAGES

In view of the above, it is advisable that everyone entering the Masjid to join the congregational prayer should, on
entering the Masjid, make the Niyyat for 'Ttikaaf, in thatcase it means that aslong as he remain busy with Salaat,
Zikr, listening to lectures or sermons he also receive reward for the Ttikaaf. I always observed that my late father
used to make 'Niyyat' for Ttikaaf whenever he entered the Masjid. Occasionally, by way of teaching and reminding
his followers, he would raise his voice when reciting when reciting the words for 'Niyyah'. The reward for Ttikaaf is
great as indicated by the fact that the Holy Prophet (SAW) always used to perform Ttikaaf. The example of him
who resides in the Masjid in Ttikaaf is that of a person who, having gone to a certain place to appeal for something,
remains there until it is granted. When someone comes begging at our door and then refuses to leave until he has
been granted his request. I am sure that even the person with the hardest heart amongst us will eventually give in to
his request. How much more Merciful is AUah, and when someone persistently sits at His door, what doubt can

there be in the fulfilment of his wishes. AUama ibn Qayyim, in explaining the significance of I'tikaaf writes that the
actual aim is to divert the heart away from everything except AUah, and to make it come near to Allah, thereby
forming a complete spiritual connection with the Creator. AU wordly connections are thus cut off, for the sake of
gaining AUah's attention and all thoughts, desires, love and devotion become centred around Him. As a result, an
attachment with Allah is attained - a love and friendship that will be the only support in loneliness of the grave. One
can possibly imagine the great ecstacy with which that time in the grave will be spent.

In Maraaiqul Falaah, the author writes that I'tikaaf, when properly and sincerely performed, is among the most
virtuous deeds. One cannot possibly enumerate all the great advantages and benefits in it. In actual fact, what takes
place in I'tikaaf is that the heart is drawn away from everything else except the Creator, while the soul is actually
laidat His door-step. All the time, one remains in a state of 'Ibaadah', even when one is asleep, one is still in His
worship striving for nearness to Him. And Allah says (according to a Hadith): "Whoever draws near to Me (the
length of) one hand, then I draw nearer to him (the length of) two hands, and whoever draws near to Me by
walking, I draw nearer to him by running." Moreover, in I'tikaaf one seeks refuge in the house of AUah, and is safe
therein from all enemies.

WHERE TO PERFORM I'TIKAAF

The best of places for I'tikaaf is the Masjidul Haram in Makkah.

The next besi is the Masjidun-Nabawiy in Madinah, and the next best is Baytul Muqaddas. Thereafter, comes the
Jaama Masjid in one's own time, and last but not least, the Masjid nearest to one's home. Imaam Abu Hanifa
stipulates that the Masjid should be one wherein the five daily Salaatare regularly performed, while Imaam Abu
Yusuf and Imaam Muhammad agree that any Masjid acceptable to the Shari'ah can be entered for I'tikaaf.

The above applies to the males. As for the females, they should perform It'ikaaf in the prayer room (Masjid set
aside in their homes). Where, however, no such demarcated place exists, any one room or part of the house should
be set aside for this purpose. I'tikaaf is thus in fact an easier task for women. The domestic duties can be performed
by daughters or servants under her supervision and the woman in I'tikaaf, while remaining in a section of her own
house, is spiritually rewarded for it. It is so very unfortunate that, in spite of this relative ease, our womenfolk stiU
remain deprived of the blessings of I'tikaaf.

Virtues of Laylatul Qadr (6&7)

HADITH NO. 6

Ubaadah bin Saamit (Radhiallaho anhu) reports that he asked the Prophet (Sallallaahu alaihi wasallam) about
"Laylatul Qadr". He replied: "It is in Ramadan, during the last ten days, on the unevenly numbered nights, either the
21st 23rd, 25th, 27th, 29* or the last night of Ramadan. Whosoever stands in "Ibaadah" on this night, with sincere
faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is
that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no
meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn,
the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, AUah
prohibits the "Shayateen" from rising up with the Sun."

COMMENTARY

Part of what has been mentioned in this Hadith has already been dealt with. Some signs are here mentioned about
the actual night. These signs are clear and need no further elucidation. Apart from these, there are other signs too.

as mentioned in the Ahadith or in the experiences of those who had the good fortune to experience "Laylatul Qadr."
The sign that is, however; most specific in the Hadith is the rising of the sun, 'without any radiant beams of light.'
Other signs are not always there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi AUaho anhu) says: "On the evening
of the 27th , I tasted the water of the sea and it was sweet." Ayub bin Khalid said: 'I once had to bathe myself with
sea water, and on tasting it, found, it sweet. This was on the 23rd night." Some of the "Mashaaikh" (religious
divines) wrote that, on the evening of "Laylatul Qadr", everything prostrates itself before Allah, so much so that
trees fall flat on the ground, then return to their normal position; these are however spiritual phenomena not visible
to the ordinary person.

HADITH NO. 7

Aaisha (RadhiAUaho anha) reports: "I said: 'O Messenger of Allah (Sallallaahu alaihi wasallam), should I find
myself the "Laylatul Qadr", hat shall I pray. The Prophet (SaUaUaahu alaihi wasallam) replied: say, Allaahumma
innaka afuwwun tohibbu al'afwa fa'fu anna "O Allah, Thou art the One who grants pardon for sins. Thou lovest to
pardon, so O pardon me."

COMMENTARY

This is indeed such an all-inclusive prayer, wherein one begs that Allah in His infinite Grace should forgive his
sins. If that has been obtained, the path to the Hereafter is secure. What more would one require? Imaam Sufyaan
Thowry used to say that to keep oneself busy on this night with 'Du'aa' (invocations to Allah) is better than any
other form of worship (Ibaadah). Ibne Rajab says that one should not only remain busy with 'Du'aa', but should
also take part in all other form of 'Ibaadah', e.g. recitation of the Holy Qur'an, 'Salaat', contemplation, etc. This
latter opinion is most correct and nearer to what RasuluUah (Sallallaahu alaihi wasallam) had said, as already
mentioned in the previous Ahaadith.

Muslim Degeneration
and its Only Remedy

Translation of the Urdu Book
Musalmano-ki-Mawjoodah-pasti-ka-Waahid-Ilaaj

by
Maulana Ihtishaamul Hasan Kaandhlawi

translated by
Malik Haq Nawaz

g5 Muslim Degeneration and its only Remedy

^' ^->-J J* (t^J (/-»^J »''^**^

AUTHOR'S PREFACE

For the high devotion, keenness and perseverance of
Hadhrat Mohammad Ilyas (Rahmat-Allah-Alaihi) and also
due to the profound zeal shown by many other learned and
pjous personages among Muslims, a cohesive work is cur-
rently in progress for the propagation of Islam and the
Islamic way of life. This fact is known to most of the well-
informed Muslims of this period. Although an unworthy
being for the high mission, I have been commanded by the
distinguished gentlemen referred to above to write an
account of this work, so as to bring out clearly the special
features of propagation fTabJighj and also to highlight the
burning need for this, the Supreme Islamic activity, at this
critical juncture, so that, as many Muslims as possible are
able to understand and benefit from what is going on.

In obedience to their command, I have ventured to
gather in this booklet a few thoughts and ideas, which are
mere drops from the ocean of knowledge and enlighten-
ment possessed by the above mentioned personalities. The
collection really amounts to a handful of petals from the
vast garden of the teachings of Islam, which I have hurried-
ly picked up for presentation to the readers. There may be
mistakes and omissions in the presentation, for which I beg
my readers to make allowance, and request them to be so
kind as to amend or correct those mistakes if necessary,
thereby earning my gratitude.

It is my earnest prayer that may Haq-Ta'ala (Shanahoo) -s "8
by His special favours and kindnesses, and for the sake of £ |
the noble personages connected with this work, forgive me S^ >^
for my sins and not uncover my misdeeds, but He may gra- %"%
ciously enable us all to lead a pious and virtuous life. May E a
He bestow upon us the wealth of His own love, and grant 1 -o
us the approval to follow His own chosen faith of Islam. S "
May He also give us the power to propagate Islam in strict
obedience and loyalty to His dearest and the most distin-
guished Prophet, (Hadhrat Mohammad sallallaho alaihe
wasallam).

MOHAMMAD EHTESHAM-UL-HASSAN (DELHI)
18 RIBIYYUSANI 1358 (HIJRI)

4 Muslim Degeneration and its only Remedy

ey- otJ>:% cyi'si' 4- Ji> f^'j ijj^ij 6^'t vi ^, ^'

PAST HISTORY

About thirteen and a half centuries ago, when the
world was sunk in the darkness of ignorance, sin and impi-
ety, a light of true knowledge and guidance rose from the
horizon of the rugged hills of Batha.* Its rays spread to the
East, West, North and South; they reached every corner of
the earth and within the short period of 23 years, the wa^
was paved through that light for the mankind to move to
such heights of glory as had never been attained before. It
enlightened Muslims and created in them the urge for tak-
ing the right counsel, which would ultimately bring them
their salvation. By following the right path and the guid-
ance emanating from that light, the Muslims moved from
success to success and attained the highest pinnacle of
glory in history. For centuries, they ruled on this earth with
such grandeur and strength that no contemporary power
had the courage to challenge them and, if someone dared to
do so, he did that at the risk of being annihilated. This is
the historical truth, which cannot be -erased. But, alas! this
fact of history has only become a myth, an ancient tale, to
narrate which may sound meaningless and ridiculous, par-
ticularly in the context of the present day life of Muslims,
which obviously is a blot on the brilliant performance and
achievements of their ancestors, the early followers of
Islam.

THE DISEASE

The history, even up to the end of the thirteenth cen-
tury Hijri, will reveal that the Muslims were the sole pos-
sessors of honour, dignity, power and grandeur, but when
one turns his eyes away from the pages of the history books
and looks at the Muslims of today, one sees the picture of a
people sunk in misery arid disgrace, a people who possess
no real strength or power, honour or dignity, brotherhood
or mutual love, and reflects no virtues or moral character
worth the name. One cannot find any sign in them of those

* Name of hills around Mecca (Saudi Arabia).

Muslim Degeneration and its only Remedy 5

noble deeds which at one time used to be the symbol of
each and every Muslim. Now-a-days, there can hardly be a
living person who can be said to have the purity or the sin-
cerity of conscience. On the contrary, Muslims are sunk in
vice and sin. They have wandered away so much from the
path of virtue which at one time used to be their "hall-
mark", that the enemies of Islam talk and discuss their
affairs with delight, contempt and ridicule. Unfortunately,
the matter does not end here. The Muslim youth of the new
generation, which has been affected and influenced by the
so-called modern trends or the Western way of life, take
pleasure in laughing at the very ideals of Islam and openly
criticize the sacred code of "Shariat" as being out of date
and impracticable. One wonders at such behaviour and
finds that a people, who once gave strength, happiness,
honour and peace to the entire mankind, have now become
completely demoralised, apathetic, shallow and helpless.
Those who had once taught the world the golden lessons of
etiquette and culture are today found wanting in these very
adornments.

EARLIER ATTEMPTS TOWARDS IMPROVEMENT

For a long time, some distinguished thinkers and
preachers of Islam have been seriously pondering over this
unfortunate plight of their people and have been striving
hard to reform the Muslim society, but alas !

tf\»» or, or.

(The treatment only aggravated the disease).
The situation is fast deteriorating and the future looks
darker still. Inaction and complacency on our part in these
circumstances will be an unforgiveable sin and crime. But,
before deciding what is to be done, it will be necessary to
look closely at the root cause of this sad state of affairs.

People have assigned several causes to this degenera-
tion and have adopted numerous measures for arresting the
rot, but unfortunately all efforts so far have only brought
further frustration. Instead of improvement, despair and
confusion have resulted, particularly so in the ranks of
learned preachers and "ulema". The basic truth of all this
is that the root cause of the real disease has not been diag-
nosed. Until this is done, no proper treatment can be pre-
scribed or administered, hence no cure or improvement

It
\\

^ o

Muslim Degeneration and its only Remedy

can be expected. Any step lacking proper diagnosis and
correct treatment would amount to making a chronic situa-
tion more chronic, and further increase confusion and
despair.

THE APPROACH

It is the proven claim of Islam that the "Shariat" is the
Divine Code, which lays down a complete way of life out-
lining every possible measure for advancing and progress-
ing on the path of true success and righteousness. It very
clearly describes the proper course of action and indicates
methods to check and re-orientate in the event of losing di-
rection or going astray. In other words, "Shariat-e-Muham-
madiah" assures its followers their spiritual and material
well-being and advancement for their whole life in all situ-
ations, right up to the last day of life on this earth. Ob-
viously, therefore, it would be futile to look for the cause
and the cure for the prevailing degeneration outside the
dictates of "Shariat". For this, of necessity, we must look
closely into the "Quran-i-Hakim" which is the fountain
source of "Shariat" and of all knowledge and guidance for
the whole of mankind. In fact, it is the only source of wis-
dom for man. We ought to seek its help in finding out what
our troubles are and how they are to be removed, if we
really desire to attain full recovery. Once we come to know
about that, we must cling to the solution and solemnly re-
solveto adopt it. Certainly, the wisuom and guidance from
the "Quran" will never fail us, particularly at the critical
juncture and in the difficult times through which we are
passing nowadays. Let us look and search for the right sol-
ution in the "Quran" and "Sunnah".

THE DIAGNOSIS

The Creator of the universe, Allah Ta'ala, remains
avowedly committed that the kingdom and His vicegerency
on earth are only meant for the true Muslims (momineen).

This is clear from the following verse:

^ (,:^-'k\M,r.'\ oUpJl ljL*j ^ ijiiT ^J\ ill\ ipj

"Allah has promised to those from amongst you who
believe and do righteous deeds that He would surely
make them His vicegerents on earth."

Muslim Degeneration and its only Remedy 7

He has also given the assurances that true believers
will always dominate over non-believers ami that non-
believers will be left without any friend or ally; as is clear
from the following verse:

r ^s ) \'jr^ rj yj 6ji?i V p j^}H\ ijljj ij>r jii ^ -Jj

"And if these non-believers had given you a battle
they were sure to turn on their heels, and they would
have found no protector and no helper."

Moreover, it is Allah Ta'ala's own obligation to grant
every help to the true Muslims and it is also His promise
«iat such people will always remain exalted and glorious
This is borne out by the following verses:

"And it is our bounden duty to render succour to the
true believers."

"And do not give way to despair, and do not grieve,
and you only shall dominate, if you are true believers."

"And honour is only for Allah, His Prophet (sallallaho
alaihe wasallam) and those who believe."

The above Divine assertions clearly indicate that the
way to regain honour, grandeur, exaltation, glory and vir-
tues by Muslims, lies only in their being strictly faithful If
their relationship with Allah Ta'ala and the Holy Prophet
(sallallaho alaihe wasallam) is strong and firm, they are
destined to be masters of each and every things on this
Earth. But if, on from the following verse:

"And let Time be witness: verily man is in a great loss
except, of course, those who believe and do righteous
deeds and who rejoin truth and enjoin patience."

As already brought out, history proves that the early
Muslims had been able to reach the highest summit of

s g

ecf

.i.-s

!■§

8 MusJim Degeneration and its only Remedy

honour and glory, whereas the present day Mushms seem
to have moved in the opposite direction. It is obvious from
the above verses of the Quran that the first Muslims had
attained that high position in life because of the purity and
strength of their faith and the excellence of their character.
Conversely, the deplorable condition of the present-day
Muslims is the result of weakness in their faith and charac-
ter, the opposite of what their forefathers possessed. There-
fore, it will be right to say that today we are Muslims in
name only! In this connection, the true Messenger of Allah
Ta'ala Hadhrat Mohammad, (sallallaho alaihe wasallam),
had prophesied:

"An era will come in the near future when Islam will
exist merely in name and Quran will exist merely in
phrase." , , J,

This is clearly applicable to the Muslims of the present
time. In these circumstances, the points which need urgent
investigation (are:

(a) as the right type of faith, which can have the ap-
proval of Allah Ta'ala and His Apostle and which
will bring us spiritual and material advancement,
is not to be seen anywhere, what will be the means
of acquiring that true faith; and

(b) what are the factors which have caused the extinc-
tion of that faith, and with it the true life of Islam,
from our midst?

A study of the Holy Quran clearly reveals that the
capacity to maintain the required level of the true faith of
Islam, and the ultimate ascendance to exaltation and glory
through it, are dependent on the fulfilment of a special task
which has been so graciously assigned by Allah Ta'ala to
the Muslims alone. It is for this that they have been given,
in the Quran, the distinguished position, "Khair-ul-Umam"
(the best of all peoples).

According to the faith of Islam, the main purpose
behind the creation of this world was to establish and
prove the Divinity, the Oneness, and the most exalted

Muslim Degeneration and its only Remedy 9

existence of Almighty Allah Ta'ala, and to reflect His un-
limited Powers and boundless Attributes through man,
who was to be guided by the light of true knowledge. It was
impossible for man to conceive and utilize that knowledge
without his first being purified of impiety and obscenity.
Only after that purification, is he to be adorned with fine
virtues, excellence of conduct and the eventual capacity to
act righteously. It was for this purpose of bringing about
this purity and power in the ranks of mankind that thou-
sands of Prophets and Apostles had been deputed by Allah
Ta'ala. The last in the series, came the "Sayyed-ul-Ambia
wal Mursalin" (the greatest of all the Prophets) Mohammad
{sallallaho alaihe wasallam). It was through him that man
reached the high state of development of mind and body
leading to the final stage of purity. It was then that man-
kind received the glad tidings in the following verse:

"And today we have perfected your Religion for you
and completed our bounty upon you."

The supreme purpose of man's creation had been ful-
filled; good and evil had been clearly defined, a complete
system of practical life had been revealed, the lineage of
prophethood and apostlehood had been terminated, and
lastely, the duties that were formerly discharged exclus-
ively by the Prophets had devolved as a collective mission
upon the "Ummat-i-Mohammadia" (the Muslim people).
This last fact has been clearly brought out in the following
verses of the Holy Quran:

"O you (followers of Mohammad): you are the noblest
of peoples, in that you have been brought out for (the
benefit of) mankind. You enjoin the good and forbid
the evil, and you believe in Allah."

t g

10 Muslim Degeneration and its only Remedy

Muslim Degeneration and its only Remedy

v^i ^ iijm ^yA iifM >' Ji '^M '^^ ^, J^j

"And it is but meet that amongst you there should be a
group devoted to inviting people towards righteous-
ness and enjoining the good and forbidding the evil,
and it is only those who do this that prosper."

In the first verse, "Allah Ta'ala" has stated the reason
why the Muslims are called "Khair-ul-Umam" (noblest of
all peoples); it is because of spreading good and preventing
evil. In the second verse, He has further clarified that only
those people shall be exalted in life who fulfil that injunc-
tion. The command does not end here. It is stated in an-
other place that the failure to accomplish this vital task
will bring curse and gloom on its assignees. This inference
is taken from the following verse:

dii c ie>i ji) ,j^:3 i/^ o»^, ^ '^yj^\ ^. 'jt 'j>^ ji^Ji 'J

ijiir u jj^\ ijUi /it j^ j>\^ *i ijiir , ^yjia. ijiirj i^p li

"And those amongst the people of Israel who rejected
Allah's commands were cursed by Allah through the
tongues of Dawood and Isa, son of Mariam. And the
curse was because they rebelled against Allah's com-
mands and transgressed the limits and did not desist
from the evil that they were doing; and verily it was a
grievous lapse on their part."

A further explanation and clarification of the above
verse of the Holy Quran can be seen from the following
"Ahadis" (sayings of the Holy Prophet Mohammad (sallal-
laho alaihe wasallam).

(1) It has been narrated by Hadhrat Abdullah bin Ma-
sud (radi Allaho anho) that the Holy Prophet (sallallaho
alaihe wasallam) was pleased to say:

iiJ\;r a*JI J* h^ lii? « iijt $\ tJ^ C JUi c \y:^ ^U)t iiUr '4^\
0A aU> J>rj > t^tj Uii c ^% -K^ ji yj ^ iflT ilijlij iirTj
^ ^^:^j ijli ^ iiU Ji ^ p i Jan. Ji. ^^. >jji Oy^

o>st=i «rfe ^*^ J^ t^^J'j ' iij-^. ^y^J '>-»* ^. ^> ' f.y^

"Amongst peoples gone by, when somebody com-
mitted a sin, the other would reprimand him and
would say: "Fear Allah"; but on the following day
would befriend him and mix with him as if he had
never seen him committing the sin. And when Allah
saw them behaving thus, He confounded the hearts of
some with those of some, and cursed them through the
tongues of Dawood and Isa son of Mariam; and this be-
cause they rebelled against Allah and transgressed His
limits."

I, Mohammad swear by Him, Who has control over my
soul: you must enjoin the good and forbid the evil and
force the ignorant wrongdoer into the path of rectitude; else
Allah will confound your hearts and you will be cursed, as
were some of the peoples gone by.

li^ J« ^\ ^ c^. J.yr 0^ ^^ O'h ^J'* J C^- ^i (T)
(M 'd^. fj* J ij^' J^3 Jr! li :Jyi ,0^3 ^ ii)l JUi* -ill jyij

(2) Hadhrat J^reer {radi Allaho anho) has narrated that
Hadhrat Mohammad (sallallaho alaihe wasallam) was
pleased to say: "When an individual of a community sins,
and the community, in spite of its authority over him, does
not prevent him from sinning, Allah's punishment de-
scends on them even before death, i.e.. He subjects them to
various tribulations in this very world."

.2-0
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12 Muslim Degeneration and its only Remedy

MusJim Degeneration and its only Remedy

H : ja ^j dip iill jU M J_^3 h\ jJ ^ ^\^H\ c^jjj (f)

ijkii^ ^^ iii3tj v<^*' (i4^ *yjj ^^ j^ ^ Jiiii VI aj v jijj

(3) Hadhrat Anas (radi Allaho anho) has narrated that
Hadhrat Mohammad (sallallaho alaihe wasallam) was pleased
to say, "The Kalimah La ilaha lUallaho alwaysbenefits the in-
dividuals who proclaim it, and keeps away from them woes
and troubles, unless, indeed, its rights are ignored." The com-
panions inquired: "What does the ignoring of its rights
mean?" Replied the Prophet: "It means that when sins are be-
ing committed openly they do not prevent or stop them,"

*fhj Jt ci>i ^3 isi* ;iJI JU ^1 ^ >i :ci« Ui\* ^ (£)
jji U ^«^t ij)^\i cXe^ ( l^t ^ \ij l>^ ( •^ »y,ia»- Ji ^t

J\ij ail oi ^^\ \4 \i : j\ij c 4f> Jh ^' M^ ' j#l J* ^ '
^ c^\ ii sj^M h\ ji /ill J> i^^ij Jj>2\.^ syj> :^ Jji'
J^ ^ it] Ui . ^>ijl ^ ,/j>?2£iJ3 c ^\ % ^jfuij

(4) Hadhrat Aisha (radi Allaho anha) says: "The Holy
Prophet, (sallallaho alaihe wasallam) came to me and I could
read from his noble countenance that something extraordinary
had happened. He did not utter a single word but, having per-
formed ablution, repaired straight to the mosque. I, too, stood
by the wall of the mosque to hear what he had to say. The
Prophet of Allah ascended the pulpit and, after the usual holy
exordium, said: 'O people, Allah has ordained you to enjoin
the good and forbid the evil, lest a time should come when
you call and He may not respond, you ask for a favour and He
may not grant it, and you call for help and He may refuse'."

C-ii* lij :^j «ip ;Iji Jli aIii jyij Jli :JU Vjiy, J ^ (O)

^ toT) . 4JI 4* j* c^ ^\ cA^ 1^13 < j/-jii «^j< c-;> /^i

(5) Hadhrat Abu Huraira (radi Allaho anho) has narrated:

"Said the Prophet (sallallaho alaihe wasallam): When my
"Ummat" (followers) begin to attach more importance to
the world and to regard it as a source of glory, the awe
and importance of Islam will vanish from their hearts.
When they give up the practice of enjoining good and for-
bidding evil, they will be deprived of the blessings of
Revelation, and, when they begin to indulge in mutual
recrimination, they will fall low in the eyes of Allah."

THE ROOT-CAUSE

From the above "Ahadis" it is clear, that the abandon-
ment of the act of "Amir bil maruf wa nahi anil munkar" (en-
joining the good and forbidding the evil) has usually been the
root cause of "Allah Ta'ala's" anger and displeasure and His
eventual wrath. And if the "Ummat-e-Mohammadiah" be-
comes guilty of that neglect and omission, the punishment to
be given to them will be more severe than to the earlier
people, because they would have failed to recognise their ex-
clusive obligation and neglected to fulfil the sole mission in
their life. For this reason, the Holy Prophet (sallallaho alaihe
wasallam) has enjoined the act of "Amir bil maruf wa nahi
anil munkar" (enjoining the good and forbidding the evil) "as
the essence and the pivot of the faith of Islam" and the aban-
donment of that act as the cause of decay and decline of the
faith.

In the "Hadis" of Abu Saeed Khudri, (radi Allaho anho) it
is mentioned:

(pjL-.) . <jU-i^i u»*J»t dD>3 c uii

"When anyone of you witnesses the commission of evil,
he should use his hands to prevent it; and if he has not
the power to do this, he should use his tongue; and if he
has not the power to do even this, he should use the pow-
er of his heart; and this last represents the weakest degree
of faith."

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Muslim Degeneration and its only Remedy

Muslim Degeneration and its only Remedy 15

There is yet a clearer version of the same "Hadis" from
Ibne Masud (radi Allaho anho):

i CiJiJu *iu 6jJy5 JjlA ^uAi JA uilAi \^\ p < tjii^ ^jjiijj

It is usual for Allah to so arrange that every Prophet
leaves behind a group of his companions who perpet-
uate His message, who follow it rigorously and pre-
serve the holy message exactly in the form in which
the Messenger left it. Then comes an epoch of mischief
and error, an epoch that witnesses the birth of people
who step aside from the path laid down by the
Prophet. Their actions are at variance with their proc-
lamations; their activities are not warranted by the
holy law. So whosoever arises in defence of Truth and
Law, and opposes the miscreants with his hands, is a
true believer; he who cannot do this but uses his
tongue, is a believer too; and he who cannot, do even
this, but uses the power of his heart, is also a believer;
but less than this, there is no degree of faith-(MusJim).

The vital importance of TabJigh (the task of propaga-
tion) has been further emphasized by Imam Ghazali, (rah-
matullah alaih) in the following manner:

"There can be no doubt that the act of "amr bil maruf
wa nahi anil munkar" is that solid pillar of Islam, on
which each and every article of faith rests. It is for this
very mission that Allah Ta'ala deputed all the Holy
Prophets. If unfortunately, it is ignored or forgotten
and its methods and practices are given up, one has to
say that the very purpose of prophethood is totally
defeated and rendered meaningless. Thereafter, the
conscience, which is the capital wealth of man, will
wither and degenerate. Indolence and dullness of mind
will prevail. The highway to vice and arrogance will be
opened up and barbarity will spread in the whole
world. All achievements of man will become danger-
ous and even harmful. Human relationship will break

down. Civilization will be ruined. Mankind will be
reduced to utter moral destitution. But, the vivid
realisation of all this will come only on the Day of
Judgement, when the entire mankind will be under
trial before the Almighty Allah Ta'ala and called upon
to account for each and every action."

"Alas! alas! the fear has come true, that which was
apprehended is before our eyes.

The tower of knowledge and enlightenment has been
demolished and its benefits and effects have been com-
pletely wiped out. Consequently, mutual contempt and
humiliation are rampant. Nothing, of the sublime relation-
ship between man and his Creator, is left in human hearts;
on the contrary, man, like an animal, has become the slave
of his passions. Indeed, not only is there a paucity of true
Muslims in this world now, but it is practically impossible
to meet anyone who is prepared to bear the inevitable pri-
vations for the sake of propagating Islam.

"Any Muslim who dares to take steps to remove the
present state of ruin and devastation, endeavours to revive
the act of propagation and comes forward to shoulder that
heavy responsibility, will surely rank as the noblest and
the most distinguished being among the whole of man-
kind."

He said this nearly eight hundred years ago, but his
statement is very accurately applicable to us today.

We must ponder and calmly think out what is to be
done in these circumstances. There are some well-known
causes which seem to be responsible for the apathy and in-
difference that prevail today. These are discussed below.

1^
Si

.§.-S

FIRST

CAUSES

We generally believe that the act of Tabligh is the sole
and special responsibility of the "ulema", even when the
relevant injunctions of the Quran are clear and squarely
apply to each and every living Muslim. The actions and the
hard work of the Companions of the Holy Prophet (sallalla-
ho alaihe wasallam), and all those distinguished Muslims
who immediately followed them, bear definite testimony to
the contention that each and every Muslim is responsible
for the propagation of Islam f TabJigh j.

To assign the obligation of 'I'abligh (amr bil maruf wa
nahi anil munkar) solely to the ranks of "ulema", and not
to ourselves, is a sign of grave ignorance on our part. The
duty of the "ulema" is to state the truth and to point out
the right path. To enforce the righteousness among the
people and to keep the people moving on the right path is
the responsibility of all other Muslims. The following
"Hadis" is a clear exhortation to this:

. ^ J>a > j f^: Jit Jp ^13 j^^ij . ^ j_^ 3i3 ^

JU Ji> ^13 i^'lj , ^ iJjiii ^3 4JJ33 \^c4.Ji' W'j 5%

"Lo! All of you are leaders and shall be questioned on
the Day of Judgment in respect of your trust. So, the
king is a head unto his subjects and shall be ques-
tioned in respect of them; the husband is a head unto
his wife and shall be questioned in respect of her; the
wife is a head unto her husband's house and the chil-
dren, and shall be questioned in respect of them all:
the slave is a watchman unto his master's effects and
shall be questioned in respect of those. So you are all
shepherds, and you shall be questioned in respect of
that entrusted to you."

Muslim Degeneration and its only Remedy

And similarly, in another place, a yet clearer version is
given:

Ot*^' i^Vj 4J>ijlj 44 :J*i ^JA :*^ ' ^^v?^' Ji^^ :J^

The Holy Prophet (sallallaho alaihe wasallam) said:

"Religion is the act of counselling." (The Companions]
enquired: "On whose part (to counsel)?" He said: "On
the part of Allah, the Apostle, the leaders of the Mus-
lims and the lay Muslims."

Even if we suppose, as an extreme case, that this task
has to be carried out by the "Ulema" only, the present
emergency and the critical situation demand that everyone
of us should put his shoulder to the wheel and strive hard*
for the propagation of the "Kalimah" and the protection of
theMuslim way of life.

SECOND

It is commonly believed that, if a person is firm and
steadfast in his own faith (eeman), the infidelity of others
will bring him no harm, because of the meaning attached to
the following verse of Holy Quran:

(\ .0 {.iflU)

^:ji»i bj > ji ^*M *^ ^ ^ '-H' <^^'' ^ ^-

"O you who believe! you are responsible for your own
souls. He who goes astray cannot harm you, while you
are on the path of righteousness."

In fact, the real meaning and sense of the above verse
is not what is being apparently attached to it, because, in
that case, the meaning would appear to be against the Div-
ine wisdom and spirit and against the teachings of the
"Shariat-i-Mohammadiah." It indicates that the collective
life and progress and salvation of the Muslim society as a
whole are the essence of Islam. The Muslim people must be
considered like a single body having several limbs. When
any limb receives an injury, the whole body suffers from
the pain.

Mankind may progress to any limit and it may reach
the highest pinnacle of glory in every sphere of life, yet

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MusJim Degeneration and its onJy Remedy

Muslim Degeneration and its onJy Remedy 19

there will be some who will go astray and become involved
in impiety. In that event, the above verse re-assures the
righteous people that as long as they remain steadfast and
keep moving on the right path, no harm can be brought to
them by those who decide to give up the right way of life.

Yet another point is that full enlightenment will be
received only when all the rules of law of "Shariat-i-
Mohammadiah" are accepted and practised, including all
the Divine commands, which naturally cover "Amir bil
maruf wa nahi anil munkar". This interpretation is sup-
ported by the following words of Hadhrat Abu Bakr (radi
Allahoanho):

"O people! you are given to reading this verse: "O you
who believe! you are responsible for your own souls;
he who goes astray cannot harm you, while you are on
the path of righteousness," but I have heard the
Apostle of Allah saying that when people see some-
thing evil and do not seek to liquidate it, they will
soon find themselves encompassed by the wrath of
Allah."

The verse in question has been similarly interpreted by
all the truly learned personages, such as Imam Nawavi
(rahmat-ullah alaih), who explains in his "Sharah Mus-
lim":

"The consensus of opinion of the learned personages
regarding the meaning of his verse is that, "when you
have performed the duty enjoined on you, the remiss-
ness of those who refuse to profit by your counsel will
not harm you," as says Allah Ta'ala:

"(No one shall carry another man's burden)"; and of
the several injunctions addressed to all, one is that

regarding enforcement of good and prevention of evil.
Therefore when an individual has performed this duty,
and the addressee proves refractory, the former shall
not be penalised for it. He has performed his duty of
"amr-o-nahi" and acceptance or rejection of it by the
other party is not within his competence. Allah knows
best."

THIRD

People of distinction as well as the common man, the
learned and the ignorant, all alike, have become indifferent
or even averse to the need for the reformation of society
They all seem to have resigned to the fate, that it is diffi-
cult, rather impossible these days, for the Muslims to make
any progress to regain their lost glory. Whenever any
scheme for improvement and reformation is presented to
anyone, the usual reaction is: how can the Muslims pro-
gress m the circumstances when they have neither a state*
of their own nor any power to rule, neither wealth nor any
financial standing, no army and equipment of war nor any
influence, they lack even in physical stamina, mutual
agreement and unity of purpose. Even the religious people
seem to have decided by themselves that, it being the four-
teenth century "Hijri" and the people, having drifted so
farther away from the prophetical teachings, the downfall
ot Islam and the Muslims is inevitable. They maintain that
in these circumstances, it will be useless to make any effort
towards the reformation of Muslims.

It is true that the effects of the apostolic light become
less and less as we are removed farther and farther away
trom it. but this does not mean that no effort is to be made
to regenerate that light by enforcing "Shariat" and uphold-
ing and defending, with all our energies and power, the
way of life taught by Hadhrat Mohammad (sallallaho alaihe
wasallam).

For, had the Muslims before us thought so, there
would have been no trace of Islam left anywhere by now,
because there would have been no means through which
the lessons and the teachings of "Shariat" could have
reached us. Therefore, it will be fatal for us not to check the

* The origmal text wd.s written in 1938 when the Muslims of the Indian sub-
au"h:,H"y """ "°' ''*-'" '■"' '^''^ ""' ^''''' ""'"P"'"''-'"' PolUr<:arpow.;r or

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20 Muslim Degeneration and its only Remedy

present negative attitude towards Islam. We should adopt a
vigorously positive line for our own sake and also for the
sake of future generations. The time is moving fast, and so
is the pace of deterioration in the religion of Islam. The
situation demands a strong, quick and determined effort by
one and all for arresting the rot and stopping further degen-
eration of the Muslim society.

As a rule, existence of true Islam depends entirely
upon the perseverance and collective effort of its followers.
Unfortunately, they seem to be deficient in these very re-
quirements. We must appreciate that the "Quran" and
"Hadis" are full of the lessons in calling the Muslims to be
active and to persevere in the path of Allah. There is a
"hadis" about a very pious person who may pray night and
day all his life, but he cannot come to the level of one who
strives and sacrifies his pleasure and comfort for the sake
of guiding and helping people to move on the right path of
Islam.

On this very point, many commands and injunctions
in the "Quran" exist. It is clearly brought out that the one
who strives hard in the path of Allah Ta'ala remains
superior and exalted compared to all other; for example:

jiopuii ji ^ij ^,i>it< iji^Q?\ ii)t j-j»i i i^r^ij ^yA

"The believers who, without a reasonable excuse, sit at
home, cannot equal those who perform "jehad" in the
path of Allah with their lives and wealth. Allah has
raised the status of those who perform "jehad" with
their lives and wealth as compared to those who stay
at home. To the former, He has promised a blessed
abode; Allah has exalted the "Mujahideen" over those
who stay at home, with glorious reward: pompous
ranks, His mercy and forgiveness; and Allah is For-
giving and Merciful."

Although the above verse refers to "jehad" (holy war)
against the infidels and unbelievers in order to uphold the
teachings of Islam and subdue and subjugate faithlessness

Muslim Degeneration and its only Remedy 21

and "shirk" and, although we are unfortunate in not having
the opportunity of fulfilling that sublime task, we ought not
to throw away any chance of doing something, howsoever
small, in the direction of propagating the truth. Only then
can we expect that one day our humble efforts and insig-
nificant perseverance may gather momentum and impetus
for bigger and higher performances.

^^y^\) Uki ^J^' U^ Ijii^. 5i Jlj

Undoubtedly Allah Ta'ala has promised to provide
protection for the way of life propagated by Hadhrat Mo-
hammad (sallallaho alaihe wasallam). But, human effort
and perseverance have been defined as the only media for
its promotion and advancement. The Companions of the
Holy Prophet (sallallaho alaihe wasallam) strove untiringly
for that purpose and, assuredly, they succeeded and were
the recipients of high rewards. They had the honour of re-
ceiving Divine help and assistance. We, being their admir-
ers and believers, ought to try and follow them and prepare
ourselves for the propagation of the "Kalimah" and the
message of Allah Ta'ala. Thus, we will also be favoured
with Divine help and assistance:

^loit c4§j ^'jiu ijdi ij^jiS 5!

"If you (come forward to> help the religion of Allah
Ta'ala, He shall help you and make you steadfast."

FOURTH

Most of us think that, as we ourselves do not possess
the essential virtues and qualities of Islam, we are nOt com-
petent to perform the duty of propagation of those qualities
among others. This is a clear misunderstanding. Since an
obligation has to be fulfilled, particularly when we have
been commanded by Allah Ta'ala for that task, there can be
no question of denying obedience to it. We must set our-
selves to work in obedience to Divine command. Our ef-
forts then shall, "Insha Allah", gather greater strength and
make us more determined and resolute. In this way, our
sustained endeavour on proper lines will one day bring us
the great honour of being dear to Allah Ta'ala. It is against
the convention and the Sunnat of Allah Ta'ala that, if one
perseveres and strives for His sake (religion), He would not
condescend to bestow favours and kindnesses because the

s >•

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22 Muslim Degeneration and its only Remedy

person was not competent or fit for the task! This point is
fully brought out in the following Hadis:

Hadhrat Anas (radiallaho anho) relates: "We inquired
of the Holy Prophet: 'O Prophet of Allah, is it right that
we should not enjoin virtue unless we practise all the
virtues ourselves, and should not forbid the wrongs
unless we ourselves completely abstain from them all?
'Nay,' said the Prophet, 'do enjoin others to practise
good deeds even though you do not practise all of
them, and do forbid evil actions even though you do
not abstain from them all'."

FIFTH

Most of us take it for granted that the religious schools,
the "Ulema", the saints who have their seats at various
religious places (Khanqah), and the religious books and
magazines are sufficient activities for the fulfilment of the
mission of "Amr bil ma'ruf wa nahi anil munkar" (Tab-
ligh). These efforts, they think, are enough to meet the re-
quirements of Tabligh. Undoubtedly, the presence of all
these is absolutely, essential and one must look- upon them
with reverence and pay attention to their problems, as the
traces of Islam that exist today owe their existence to these
very institutions, but they are not enough to meet the situa-
tion even partially. The task is stupenduous, considering
our present weaknesses and the extent of the problem. To
be content with the existence of these few means will be a
grave folly on our part.

Even to derive full benefit from these institutions, we
have to create, within ourselves, a true and a deep respect
for the faith of Islam and a burning desire to adopt it in our
practical life. Up to fifty years back, people did possess real
love, urge and passion for Islam, and there were visible
signs and manifestations of Islamic way of life. In those
days these institutions could perhaps meet the demand

Muslim Degeneration and its only Remedy 23

adequately. But, today all our sentiments and feelings for
Islam are practically dead, because of the continuous on-
slaught on our faith and social structure by various foreign
elements and forces. Alas! they have succeeded in their
object! As, instead of love, we seem to possess a hidden
inferiority complex towards our religion and faith!
Obviously, therefore, we must act quickly and wrest the
initiative from the hands of opposite forces and launch a
strong counter-effort, whereby we are able to revive the
dead spirit of each and every Muslim and rekindle in him
the love and attachment for Islam. Only then can we derive
full benefit from the existing religious institutions which,
m turn, can serve the community in a befitting manner.
Unless such steps are taken vigorously, the present state of
complacency will spread deep and wide, and instead of
these institutions, which are doing good in this limited
way, may meet the fate of total extinction.

SIXTH

There is a great misunderstanding that, whenever one
takes up the work of enjoining good and forbidding evil, he
IS not received well by the people. The people invariably
treat him badly, using harsh and insuhing language. Also,
that sometimes people tend to adopt a mean and contemp-
tuous attitude towards religious workers. This is true, but
we are apt to forget the fact that the performance of the act
of propagation means simply to follow in the footsteps of
the Prophets of Allah Ta'ala, who were always the victims
of the worst type of treatment. That is the usual and des-
tined disposition of those who take to this mission! Indeed,
all Prophets had to suffer untold miseries on account of
this, as is clear from the following verse:

"And We sent down Prophets before you amongst
people gone by, and no Prophet came to them but that
they ridiculed him."

The Holy Prophet (sallallaho alaihe wasallam) once re-
marked:

"No Prophet has suffered more than me in the propa-
gation of truth."

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24 Muslim Degeneration and its only Remedy

Muslim Degeneration and its only Remedy

It is obvious therefore that there is no justification for
giving rise to such misunderstanding. As we profess to be
the followers of Hadhrat Mohammad (sallallaho alaihe wa-
sallam) who himself had suffered in the performance of
this very mission, but took everything cheerfully and with
forbearance, we must also follow his sublime examples and
show patience and calmness while performing the vital
dutyofTabligh".

SOLUTION

It has been clearly brought out in the preceding pages
that the current disease in the body of Muslims has sprung
from the extinction of the true spirit of Islam in our hearts.
As a result, real sentiments and love for Islam are practical-
ly dead in us and our belief in it has dissipated. Obviously,
when the very source becomes dry, the channels of virtue,
good deeds and fine attributes, which can flow from it, are
not to be seen any longer. This is exactly what is evident
today. It has been fully discussed and brought out earlier
that the only means for the building up of this source, and
maintining a constantly proper flow of religious benefits
from it, is the act of "Tabli^", which really and truly is
the life-blood of Islam. Unless we are able to revive it, we
cannot achieve anything in this life because no nation or
people can rise to glory without having in them the high
human attributes and character which only the religion of
Islam can give.

We should now clearly feel the disease from which we
suffer and judge the treatment which can bring the remedy.
It is now up to us to set about the revival of the obligatory
task of "Tabligh". It will be only then that we can hope to
regenerate the true faith of Islam in the masses. By this
means alone can we recognise and truly understand both
Allah Ta'ala and His Holy Prophet, Hadhrat Mohammad
(sallallaho alaihe wasallam), and will be able to clearly
understand and finally submit to their commands and
wishes. To achieve all this, we will have to adopt the exact
methods and ways which are laid down and were demon-
strated by the Holy Prophet (sallallaho alaihe wasallam)
himself when he reformed the pagan Arabs. Allah Ta'ala
says in the Quran:

0^ vt.

i>ii M j^ij j^ii\t 'j^

"Indeed the Holy Prophet (sallallaho alaihe wasallam)
is the perfect example for you to follow."

In this very connection, Hadhrat Imam Malik (rahma-
tullahalaihi)said:

Reformation of the last (part) of this (Mohammad's) Ummat
will not be possible except by adopting the method which
was used in the beginning (by Hadhrat Mohammad sallal-
laho alaihe wasallam).

In the beginning, when the Holy Prophet (sallallaho
alaihe wasallam) had started to call the people to Islam, he
did not have a single supporter behind him nor had he any
political power or possessions. The Pagan Arabs were arro-
gantly independent and self-opinionated. No one among
them was prepared to listen to reason or truth or obey
another person. They strongly disliked and were deadly
opposed to the "Kalimah-tul-Kaq", which the Holy Prophet
(sallallaho alaihe wasallam) had the sole mission to teach.
In these circumstances, one wonders what gave such invis-
ible power and force to that one single man. who was
wordly poor and without any means, that he eventually
was able to draw the whole of the Arab nation towards
him. First we ought to carefully think and see what was it
towards which he beckoned the people; initially they
refused, but came running towards him as soon as they per-
ceived the light, and stood by him so close that they never
left him again. It was the message of Eternal Truth to which
he called! -that and only that (Truth), which was the Holy
Prophet's (sallallaho alaihe wasallam) sole mission and aim
in life-and which he so beautifully presented to the
people! It is:

^ a:3t Ui* uiwi i*.S *i} (iis. ^. ijjij 'ij iiJi -^i oiii ♦i o'

"That we worship nothing but Allah, and associate
none with Him as His compeer or rival, and none of us
considers another god except Allah."

The propagation of that same very truth can bring the
very same results again.

The Holy Prophet (sallallaho alaihe wasallam) forbade
his followers from looking upon any 'Being' except Allah

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Musiim Degeneration and its only Remedy

Muslim Degeneration and its only Remedy

Ta'ala for worship or obedience. Not only did he succeed
in achieving his aim, but Was able to cut all ties between
his followers and every alien element, and bound his
people in one uniform system of life from which they never
tried to break away again. They really became the picture
of:

"Follow that which has been sent to you from the Sus-
tainer, and do not follow others (considering them) as
Protectors except Allah Ta'ala."

This was the real lesson, which the Holy Prophet (sal-
lallaho alaihe wasallam) had been commanded (by Allah
Ta'ala) to teach and spread. It is further clear from the fol-
lowing verse:

(\T. >j. ) . cjiJ^h (^J^' >3 ^ Jr^ > J;i, r^' ji i»53

"O Muhammad! invite people to your Lord with wis-
dom and better counsel, and argue with them in such
wise as is best; verily your Lord knows the one who
wanders astray from His path, and He knows those
who are dn the right path . ' '

The highway marked for the progress of the Holy
Prophet (sallallaho alaihe wasallam) and his followers is
further declared in the following verses:

(\-A ^i-^) . libCr^' iy, ^'
cyt J\ J«j M-^ J^3 ^' Jl ^^ y ^'^ Cr^^ jii

(XT i^.^-!! ^) . tij*^'

"O Muhammad! say, this is my path, and I invite you
towards Allah Ta'ala knowingly, I and my followers
too: and Allah is all pure and never will I join partners
withAUah."

"And who is better in speech than one who invites you
towards Allah Ta'ala, does good deeds and says, verily,
I am of those who submit their will to Allah."

To call mankind to Allah Ta'ala and show the right
path to all those who had gone astray was the only mission
and the sole purpose of the Holy Prophet's (sallallaho
alaihe wasallam) life. To serve this very purpose, thou-
sands of prophets had been deputed before him. As Allah
Ta'ala says:

(To ,uSfi) . 'oyi^"^

"And We did not send any Prophet before you, but
that We revealed upon him that verily there is no god
but Me and so worship Me."

The sacred biography of Hadhrat Mohammad (sallalla-
ho alaihe wasallam) and also those of other Prophets indi-
cate one single aim as the sole mission of their lives: i.e., to
believe in One True Allah Ta'ala and His one Divine Per-
sonality and His Attributes. This belief is the essence of the
faith of Islam. It was to practise and demonstrate this very
faith that man has been sent on this earth, as will be seen
from this verse:

(o oyjji) ojJiisl \ cHV'j J:f ' ^^ ^i

"And We have not created the genii and human beings
but to worship Me only."

We should by now ought to be able to understand the
real purpose for the creation of man and the way we, par-
ticularly Muslims, should live; we also know the true dis-
ease from which we suffer and its treatment; it should,
therefore, not be difficult then to find out how to apply that
treatment and regain our lost vitality. If we bear in our
mind all that has been discussed so far, and with that back-
ground act sincerely, any method adopted will "Insha
Allah" prove to be beneficial and successful. However, a
proven successful method is described.

.1^

MusJim Degeneration and its only Remedy

COURSE OF ACTION

With the very limited knowledge and understanding
that I have about such a vital matter as "Tabligh" (enjoin-
ing good and forbidding evil), a scheme of work and action
is described below, for the improvement of Muslims and
their progress in Islam. Actually, what I have to say is
nothing else than a brief outline of the practical way of life
which had been followed by our ancestors and early
Muslims.

The FIRST and the FOREMOST thing to do is to
change the aim of our life, from material motives and ac-
quisition of .wealth, to the propagation and spreading of Al-
lah Ta'ala's "Kalimah" and Islam; to fix as a definite objec-
tive for ourselves, the enforcement of the commands and
orders of Allah Ta'ala; and to sincerely resolve: I will obey
every command of Allah Ta'ala, shall try to practise it in
my d^ily life and will not disobey Allah Ta'ala in any cir-
cumstances. The fulfilment of this resolution must be made
the main aim of life. We can plan and act on this broad
base by adopting the following practical scheme and pro-
cedure:

(1) To memorise and correctly recite the "Kalimah":

^1 jy^3 ^x^ iii 'i\ ill 'i

And to understand its literal meaning, as well as what
it actually implies.

That is, to believe, to say, and to act on the faith that
Allah Ta'ala is the only Power, the only Authority and the
Sole Controller of all things, and it is He alone who is to be
worshipped and obeyed, and it is He alone who grants suc-
cess or failure in life. Success will depend on our truly
adopting the way of life preached and taught by Hadhrat
Mohammad (sallallaho alaihe wasallam) and our accepting
him as true and last Prophet of Allah.

Having this as ideal, we begin to change our own life
on the pattern requirements of the "Kalimah".

(2) To become punctual and regular in offering our
prayers (namazj five times a day. The performance of this
most obligatory duty ought to be strictly in accordance
with the procedure laid down by Hadhrat Mohammad (sal-

lallaho alaihe wasallam), to be performed in utmost humil-
ity and supplication. The greatness and superiority of
Allah Ta'ala must be held uppermost in mind throughout
the prayers, whilst maintaining the feelings of one's own
humbleness and helplessness. In other words, "namaz"
should be performed as if one was actually being presented
to Allah Ta'ala in a manner befitting the Height of His
Greatness and Glory. If the procedure of "namaz" is not
known, it ought to be learnt properly with each detail com-
mitted to memory.

(3) To develop attachment of body and soul to the Holy
Quran in the following manner:

(a) To recite daily a portion of the Quran, however
small, with highest respect and reverence for the
holy scripture and by understanding its meaning,
if possible. If one is unable to understand the
meaning, he may still recite the text with the pur-
pose and hope that his salvation and progress
depends on it. Simple recitation of the original
words and lines is also a great blessing. If a person
is unable to read, he ought to spend a litle time
daily to learn to read.

(b) To ensure that one's own children as well as those
of the neighbours and friends are taught the Holy
Quran and other essential religious books as a first
step in their learning.

(4) Some time should be devoted each day to zikr,
which means concentrating on the Omnipotence, the Great-
ness, and the Attributes of Allah Ta'ala, and to offer
DUROOD [prayers] for the Holy Prophet (sallallaho alaihe
wasallam). In this connection, guidance should be sought
from a "Sheikh-e-Tariqat" (a learned and saintly person),
who should be carefully selected for his distinction in
piety and his capacity to follow "Shariat" and "Sunnah".
He may prescribe certain "Wazaif" (special verses) to be re-
cited during the times of "Zikr". In case no such holy per-
son can be contacted, it is suggested that the following
"Wazaif" may be repeated a hundred times (one tasbih of
100 beads) each, both in the morning and in the evening:

"W o

30 MusJim Degeneration and its onJy Remedy

(a) Third Kalimah,

M % '4 % Sy- % y^ iJJ'j ^' % ^1 "^3 *iJ ^'3 ^' ^'^

(b) Durood (praying blessings for the prophet).

(5) Every Muslim must be considered as one's real
brother and must always be given affection, sympathy and
sincere attention at all times, particularly when he is in
need. The fact that a person professes the faith of Islam
automatically entitles him to brotherly respect and rever-
ence from all Muslims, who must at all times refrain from
causing him any physical or mental harm.

The above practices should be strictly enforced in
one's own life and, at the same time, efforts should be
made so that other people may follow them as well. The
only and the best way to achieve this is to devote some
time specially for learning and inculcating in oneself these
fine Islamic qualities, and also persuading others to make
similar efforts. Thus a joint and collective campaign will
automatically ensure for the growth and expansion of Islam
in its true form, which is the real and urgent need of the
day.

It was exactly this type of work, which every Prophet
of Allah Ta'ala had to do as his sole occupation. For the
sake of this work, almost all Prophets had to bear untold
miseries and perils. The worthy Companions of Hadhrat
Mohammad (sallallaho alaihe wasallam), as well as many
other distinguished Muslims of the early period of Islam,
spent the whole of their lives in striving hard and strug-
gling for the religion of Islam in this very manner. Most of
them sacrificed their lives in the sacred path of Allah
Ta'ala. It will be our misfortune and enormous loss if we
do not devote a part of our lifetime, however small a period
it may be, towards propagating and perpetuating Islam. We
must confess that it is due to our negligence in this vital
task that the Muslim society has reached its present state of
low morale and virtual collapse and, therefore, we must
rise and make manifold efforts.

MusJim Degeneration and its onJy Remedy 31

Previously, the very purpose of being a Muslim was to
be ready to lay down one's life, honour and wealth for
upholding Islam and the Kalimah. In those days, if anyone
did not do that, he was considered to be ignorant and a
useless fellow. But alas! today, although we feel proud to
be called Muslims, we remain totally unmoved by the fact
that every particle of Islam is being destroyed one by one
before our very eyes, and not a finger is moved to check
this terrible loss. If we realise this we can appreciate that
the propagation of Islam is our real mission in life, and
therein lies our very existence as Muslims and also our
success, glory and ultimate salvation. The opposite is also
true that by neglecting this important task we suffer from
moral degeneration and social degradation. The only
remedy for this is that all of us must sincerely repent our
lethargic and injurious past and take immediate steps to re-
vive the act of TabJigh as our major occupation. It is only
then that we can expect the mercy and compassion of
Allah Ta'ala to flow, to bring us triumph and happiness
both in this life and the hereafter.

This does not mean that we should give up everything
else, i.e., our profession-trade or employment and take
entirely to this work. It really means that, as we devote our
whole-hearted attention and time to other material voca-
tions, we should also attend to this work. As and when
some persons find themselves ready to take up this sacred
task, they should try to contact their friends or such per-
sons in their neighbourhood who may already be engaged
in this work and spend a few hours a week in their com-
pany. The next step will be to spend, under the guidance of
those people, full three days every month outside in a
locality or a village other than one's own. Later, but as
early as possible, to pass one full month, or better still, for-
ty days annually in some distant area in similar manner.
Lastly, the real requirement in "Tabligh" is to spend con-
tinuously four months once in the lifetime, in a given place
or area. All these periods are to be spent entirely in the
pursuit of learning and propagation of the true faith of
Islam and adopting the actual way of life under the Sacred
code of "Shariat". Thus our efforts will become extensive
and ultimately reach every person, rich and poor, employer
and employee, Land-Lord and Peasant, learned and
ignorant, to join hands in this work and become bound in
the ties of true Islam as ordained by Allah Ta'ala and the
Holy Prophet Mohammad (sallallaho alaihe wasallam).

.1^

S L.

" -a

PROCEDURE TO WORK

The most important factor in the task of Tabligh is the
manner and the method of approach, which simply means
to follow closely the lines adopted by the worthy Compan-
ions of the Holy Prophet (sallallaho alaihe wasallam) strict-
ly in accordance with his teachings and practices. The
method adopted by the Holy Prophet (sallallaho alaihe
wasallam) was as follows:

A jamaat or group of at least ten men should be
formed. One of them should be selected "amir" (leader).
They should get together in a mosque, make ablutions and
offer two *rakaat 'nafil' prayers. After this, all should sup-
plicate together and beseech for Divine mercy, help and
guidance for success in their efforts and remaining stead-
fast and resolute in their task of Tabligh. For all this time,
"zikr" should be recited by all, and every precaution
should be taken not to indulge in idle talk. On reaching the
place for "Tabligh", once again the "jamaat" should sup-
plicate and beseech for Allah Ta'ala's mercy and help in
their mission. The place of Tabligh will be the vicinity of a
mosque of the locality where the work is to be conducted.
A part of the "jamaat" should be detailed to tour the local-
ity calmly, and quietly inviting people to the mosque,
where "ta'leem, (reading and teaching out of religious
books) should be in progress and later the "namaz" (pray-
ers) of the time should be offered. After this, one of the
members of the "jamaat" should place before the people, in
an affectionate and calm manner, the importance and
urgency of reviving Islam in each and every Muslim as or-
dained by Allah Ta'ala and the Holy Prophet (sallallaho
alaihe wasallam), giving out as simply as possible the car-
dinal points of Tabligh and the way to accomplish them.
Finally, the people should be persuaded, again in a cordial
manner, to join hands in this sacred task and come out to
do the work of Tabligh like the Jamaat itself.

Later, some members of the "jamaat" may accompany
the people to their homes, where the womenfolk should
also be addressed and persuaded to do similar duty among
women.

In formal prayers, a rakaat means one complete action comprising standing,
kneeling and bowing by placing the forehead on the ground, two "rakaat"
means two such actions.

Muslim Degeneration and its pnly Remedy 33

They should be told to be regular in their daily pray-
ers. All this should be done without entering the private
portion of any house. The women should also be told to
strictly follow the cardinal points of "Tabligh" in their
daily life and observe "pardah" in accordance with the
"Shriat".

After this, all such people who may be prepared to join
the work should be organized into a separate "jamaat",
with and "amir" from among themselves. They should first
be made to work under the guidance of the members of the
original "jamaat". The important point to be remembered
at this stage is that every person engaged on "Tabligh"
must fully obey his "amir" and the latter, in turn, should
ensure that his personal services and attention are available
to each and every member of his Jamaat. He must see to
every person's welfare, comforts and morale and, before
taking any decision, he must consult all his colleagues. The
following general principles of the work of "Tabligh"
should be carefully noted at all times.

GENERAL PRINCIPLES

In its real form and sense, "Tabligh" is the most im-
portant type of worship of Allah Ta'ala and it amounts to a
blessing of very high order. It literally means to follow in
the footsteps of the Prophets. Truly, as the work is of a very
superior character, it must be based on equally high prin-
ciples, which ought to be strictly followed throughout.
Each participant must feel that it is he who needs to im-
prove himself rather than thinking of reforming others.
During the course of work and, even away from it, he must
try to behave as a perfect Muslim, as a faithful slave of Al-
lah Ta'ala, constantly obeying and following the Divine
commands of "Shariat" and always seeking Allah Ta'ala's
mercy and pleasure. This is the basic requirement and the
soul and foundation of the work of "Tabligh". Once it is
deeply and firmly embedded in the hearts of workers, the
other principles, rules and practices, some of which are
narrated below, will become easy to follow:

(1) As far as possible, all expenses, including travel-
ling, food etc., must be borne by each individual himself
and, if he can afford, he may quietly assist those compan-
ions who may be in heed.

S I-

•a o

Muslim Degeneration and its only Remedy

(2) All fellow workers and companions in this work
must be given full respect, shown tolerance, be cared for
and encouraged at all times by one another. Such partici-
pation will prove a great blessing for the whole area where
the "jamaat" may be working.

(3) Conversations, talks and discussions must be con-
ducted in soft and persuasive tones, using simple and
polite language. All types of displeasure with each other
must be avoided. The "ulema-e-karam" (scholars of Mus-
lim scripture) must be held in high respect and esteem as
we usually display for the "Holy Quran" and "Hadis", be-
cause, it is through these learned personages that Allah
Ta'ala has blessed us with the true knowledge of Islam and
enlightenment. Any disrespect towards them, however in-
significant, may amount to contempt of Islam itself, which
in turn may provoke the wrath of Allah Ta'ala for the
whole community.

(4) Leisure and free moments must be spent either in
reading good religious books or in the company of pious
and learned companions; by this means one will be able to
learn many right things about the faith of Islam, about Al-
lah Ta'ala and His apostle. Particular care must be taken of
the time given to the "Tabligh" work itself, that nothing
unimportant, useless or senseless is uttered, discussed or
done.

(5) To endeavour to earn an honest and pure living, to
be most careful and frugal in expenditure, and to con-
stantly observe every single obligation, however big or
small, towards one's family, relations and acquaintances.

(6) No controversial matters or points of secondary im-
portance be discussed at any time. The total time must be
devoted to bringing out the Divinity, Oneness and Omni-
potence of Allah Ta'ala and to confine all talk to the main
points of "Tabligh", which are in real sense the basic prin-
ciples to be followed by each and every Muslim at all
times.

(7) Every action, work and speech must be fused with
sincerity and honesty of purpose, for an act, however
small, but imbued with this quality is destined to bring
high rewards and plenty of well-being. On the other hand,
an insincere act, however big, will not bear any worthwhile
fruit or benefit, either in this life or in the hereafter. Hadh-

m-r Muslim Degeneration and its only Remedy 35

rat Mu'az (Radi AUaho anho), who was appointed as Gov-
ernor of Yemen, begged the Holy Prophet (sallallaho alaihe
wasallam) to give him some special advice. The Holy
Prophet (sallallaho alaihe wasallam) was pleased to say,
"Be meticulously honest and sincere in matters of religion:
a little done with sincerity is enough". There is yet another
"Hadis" in the same connection, "Allah Ta'ala accepts
only such actions and deeds which are performed purely
for His pleasure and accord". In another place it is men-
tioned "Allah Ta'ala does not look at your face nor at your
property, but only at your hearts and deeds". So the crux of
the matter is that the work of "Tabligh" must be performed
with all sincerity and honesty. No show or Qutward appear-
ance is to be put on. The degree of success and progress
will depend entirely on the depth of our sincerity.

I'"

C E
g t

SUMMARY AND CONCLUSION

A brief sketch of the work of "Tabligh", its importance
and urgent need have been discussed. It now remains to be
judged as to how all this can guide us and bring us the de-
sired relief and benefits in these times, which are fraught
with confusion, unrest and rivalries.

For this, once again, we have to seek guidance from the
allwise "Holy Quran", which refers to the hard work and
endurance for the faith of Islam as a highly profitable busi-
ness, and puts it across in the following manner:

"Q you who believe! shall I point out to you a trade
that will shield you from a grievous doom? Believe in
Allah and His Messenger, and perform "jehad" in His
way with your wealth and lives. This is best for you, it
you understand. Your Lord will forgive your sins, and
you shall enter Paradise, under which ripple (beau-
teous] streams, and stately abodes in everlasting gar-
dens; and this is great success ...

And another which you covet much, i.e., succour
from Allah and victory near at hand; and give glad
tidings to those who believe."

The above verse describes a trade, which if accepted
promises deliverance from all types of afflictions and pun-
ishments. The trade is meant: to have a firm faith in Allah
Ta'ala and His Apostle and to struggle hard in the path ot
Allah, without shirking to use one's life and wealth. Ihis
again points to the act of "Tabligh", which can ensure for
us everlasting well-being and happiness. It is this simple
work which will bring us great benefits, such as the tor-
Biveness for all our sins, deliberate mistakes and short-
comings and high rewards in the life hereafter. So much tor
the success in the next life, which really is the greatest

Muslim Degeneration and its only Remedy 37

triumph for a Muslim, but there is also clear hint for this
life too. We shall get what we cherish most, such as pros-
perity, divine help and success against all our adversaries!

In other words, Allah Ta'ala has demanded two things
trom us, firstly to have firm faith in Him and His Apostle
secondly, to struggle hard in His path, giving, if need be'
our lives and all that we possess. In return for this. He has
also promised two things: first a beautiful and peaceful
abode in Heaven (jannat) with an eternal life, and everlast-
mg happiness: and second, glory and success in this life,
the hrst demand on us is that of faith (eiman). This is
exactly what the "Tabligh" is meant to bring to us, that we
should all be endowed with the wealth of true faith The
second demand is that of striving in the path of Allah
which actually means "jehad". Jehad may normally mean
lighting a war against oppressors and non-believers. In the
practical sense, however, it means spreading of Kalimah of
Allah and enforcing of Allah's Commandments, which is
also the ultimate aim of "Tabligh".

It should be clear to us now that the happiness and
success in the life after death is solely dependent on having
firm faith in Allah Ta'ala and His Apostle, and in striving
hard in the path laid down by Him. Similarly, the success
and prosperity in this life too depend entirely on that very
faith and on spending all our efforts in the path of Allah
Ta'ala.

When we fulfil these basic requirements, firstly of faith
in Allah Ta'ala and His Apostle, and secondly of struggling
hard in their path, through these two attributes alone, we
can adorn ourselves with high moral virtues and excellence
of character. Only then can we fit to receive the promised
vicegerency of Allah Ta'ala and His kingdom on earth,
which are bound to come as is promised in the Holy
Quran:

"To those of you who believe and do righteous deeds,
Allah promises that He will certainly give dominance

Mi-
■Si =

•a o

.3 c

38 Muslim Degeneration and its only Remedy

to them in this world as He gave to those before you;
and the religion that has been chosen for them shall be
strengthened for them, and He will thereafter certainly
transform their fear into tranquillity, provided they
worship Me and associate none with Me."

The above verse portrays a forthright promise of king-
dom, but through "eiman" (firm faith) and righteous deeds.
This was actually fulfilled in the days of the Holy Prophet
(sallallaho alaihe wasallam) and remained in effect right
through the period on the "Khulfa-e-Rashidin" (the first
four Caliphs after the Holy Prophet (sallallaho alaihe
wasallam). Practically the whole of Arabia had become an
Islamic State in the days of the Holy Prophet (sallallaho
alaihe wasallam) himself and the rest of the countries
(Muslim countries of today) mostly joined Islam during the
period of "Khulfa-e-Rashdin" or immediately after their
time. Later on too, the promise continued to be fulfilled in
favour of a number of Muslim kings and "Khalifas" and it
still awaits materialisation if someone fulfils the con-
ditions, as is clear from the next yerse:

"Surely Allahs followers shall dominate"
In these few pages, an analysis of the present situation
and a practical solution for improving it has been given; in
fact the solution is nothing else than the actual Islamic way
of life, which belonged to our forefathers and early
Muslims.

CONCLUSION

In conclusion, it can be said that there is no way to
gain honour, happiness, peace and tranquillity m this lite
other than to adopt and firmly hold on to the work and
system of "Tabligh", for which everyone of us must use all
his energies and wealth.

"Hold fast to the rope of Allah and do not create dis-
sensions."

FINAL APPEIAL

This very system has actually been put into practice, in
the recent past, in the territory of Mewat (an area of Alwar

Muslim Degeneration and its only Remedy 39

State) and a few other districts around Delhi (India). The
work in that region, has not yet reached the final stage; the
progress of the local Muslims, however, has been quite
marked. The blessing and benefits of the system of
"Tabligh" are clearly visible and worth witnessing. If all
Muslims collectively resolve to follow the noble example
mentioned above and adopt the correct system of life, as
described in this book, there is every hope that, through
that effort, Allah Ta'ala may obviate all our miseries and
adversities and we may be able to regain our faith, the
power to do righteous deeds and the resultant honour, dig-
nity and glory in this life and attain permanent salvation in
the next. The Muslims can then set an example for the rest
of the World to live in peace, tranquillity and happiness,
which is the natural desire of every man on earth.

An attempt has been made to explain as early as poss-
ible the real purpose behind the writing of this book, which
is to present to the readers the sketch of a practical way of
life, which about thirty years ago had been initiated and
vigorously followed by Hadhrat Maulana Mohammad Ilyas
Sahib, "rahmatullah alaih". He had in fact dedicated all his
life for this sacred purpose and mission. It is up to us, the
Muslims of the present time, to understand our obligations
towards Islam and fulfil them in our own interest and that
of the coming generations and the mankind at large. The
way is clear and well set. Let us begin the march and fix
our minds on the final goal, which is to acquire the pleas-
ure and approval of Allah Ta'ala.

Six Fundamentals

o;>.

by
Maulana Aashiq llaahi

Six Fundamentals

In the name of Allah most Gracious, most Merciful.
First Lesson: Kalimah Tayyibah

Laa ilaaha illallaahu, Muhammadur-RasuluUaah.

This kalimah is just a sacred pledge of man with Allah.
That is, when a believer solemnly reads this kalimah, he
admits before Allah that he is His sincere and faithful ser-
vant, he will obey His commandments, and will avoid all
the forbidden things. Therefore, one must keep in mind
four important points about this kalimah: First, he should
remember its words in the correct form. Second, he should
remember its correct translation. Third, he should remem-
ber its exact meaning. Fourth, he should observe its practi-
cal requirements, and act accordingly!

Its Words and their Translation

This kalimah has two parts; first: "Laa ilaaha illal-
laah"; second, "Muhammadur-RasuluUaah"; and their
translation is:

"No one is worthy of worship but Allah, and Muham-
mad is His true Messenger."

The Meaning of this Kalimah

When a believer admits that no one is worthy of
worship but Allah, it necessarily means that he should
worship none in the whole universe, but the Almighty, and
should bring no partner to Him in worship, concerning all
the principles of Islam. He should believe Him to be his «

sole guardian and Helper in distress, to be present every- ^
where, seeing and hearing everything in the world. He g |
should trust in His guidance, and should faithfully obey ^ «
His commandments; moreover, he should not follow the g
customs and usages, that are contrary to His command- '*"

Six Fundamentals

ments. In all the affairs of his life, he should follow the
teachings of the Holy Qur'aan; he should hope for His
mercy, and should fear His wrath; he should completely
rely upon Him for his guidance!

The second part of the kalimah, that is, "Muhamma-
dur, Rasulullaah" means, that after believing in the unity of
Allah, when I would desire to follow the commandments
of Allah, I cannot do so unless I keep Muhammad (Sallal-
laho alaihe wasallam) my instructor and guide to the Right
Path. That is, I will worship Allah just as he has told me;
he is a faithful and true messenger of Allah, who taught us
nothing of his own will or desire. The obedience of Rasu-
lullah (Sallallaho alaihe wasallam), is really the obedience
of Allah, and love for him, is love for Allah; one must be-
lieve that to be obedient to him is an obligatory thing, and
he should submit to his orders, without any objection.
Whatever he has told us of the unseen things like angels,
like Hell, Paradise the incidents in the grave, and the Res-
urrection, we must believe in them, though we could not
understand them. We must believe that the method of
living, which he has told us, and has behaved himself
accordingly, is the method which has been appreciated by
Allah; and anyone who acts contrary to it, does not tread
the Right Path, and is not loved by Allah.

The Requisites of Kalimah Tayyibah

When a Muslim has firm faith in the kalimah, un-
doubtedly he becomes a true believer, and then he has to
abandon all the forbidden things, and to observe the com-
mandments of Allah. That is why Rasulullah (Sallallaho
alaihe wasallam) has said, "The first effect of 'Laa ilaaha il-
lallaah' is that it should prevent its reader from all the for-
bidden things." Therefore, the reader of such a sacred
kalimah must observe the commandments of Allah on all
occasions. He should keep them in mind in marriage, on
death, on taking meals, on going to sleep, on waking up, on
deals, and on all other occasions; he should faithfully ob-
serve the commandments of Allah, and should give up the
forbidden things.

The Benefits of the Kalimah

This kalimah has many spiritual benefits. Rasulullah
{Sallallaho alaihe wasallam) said, "The most distinguished

zikr is 'Laa ilaaha illallaah'. Again he says, "Read the kali-
mah a hundred times every day, for it is the best compensa-
tion for one's sins, and no good deed is better than it." In
another hadith he says, "Whoever reads 'Laa ilaaha illal-
laah' a hundred times in the morning, and a hundred times
in the evening shall have the reward of one who has re-
leased ten slaves from the posterity of Ismaa-eel (Alayhis
salaam)" In another hadith Rasulullah (Sallallaho alaihe
wasallam) says, "Keep your faith fresh by reading and ob-
serving 'Laa ilaaha illallaah.' "

Second Lesson: Salaat

When a Muslim has firmly believed in Kalimah Tayyi-
bah, he has made a sacred pledge to obey all the command-
ments of Allah; of which the first and foremost is salaat
which must be observed by every adult, male or female,
five times a day. In other words, those who perform the
prayer regularly, after believing in the kalimah, they practi-
cally fulfil their promise with Allah, made through the ka-
limah; and those who are not regular at the prayer, they
practically belie their promise with Allah, to be His faithful
servants; of them said Rasulullah (Sallallaho alaihe wasal-
lam) "Whoever .abandoned the prayer intentionally, he
become an infidel". In another hadith he says, "Whoever
gave up the prayer, he will be raised among Qaaroon,
Fir'own, his minister Haamaan, and the famous hypocrite
Ubayy bin Khalaf, on the Day of Resurrection."

Next to the kalimah, prayer is the most distinguished
of all good deeds. It has been mentioned in the hadith that
the first thing brought to account on the Day of Judgement,
will be the prayer. If one's prayer is perfect in every re-
spect, he will certainly attain salvation, otherwise he will
be deprived of all the boons and favours of Allah, and will
suffer a great loss. Therefore, one should observe the prayer
at the appointed times, with good wudu and complete de-
votion, that one may not be raised with the infidels, and
should be delivered from the hell-fire.

Whatever is read in the Prayer (that is, 'Subhaanak-Al-
lahumma' and Attahiyyaat etc.), should be remembered
well, that no mistake should occur during the prayer. One
must know the fardh, the sunnah, and all the conditions of
prayer, so that it may be correct, and by having concentra-
tion, it should be performed well.

A great merit of the prayer is, that all the limbs of a

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4 Six Fundamentals

worshipper, namely, hands, feet, head, waist, nose, fore-
head, tongue etc., are wholly and solely devoted to Allah,
that is, every part of a worshipper's body is engaged in an
exercise of the obedience of Allah's commandments. If a
Muslim performs the prayer with all its conditions, he is
not likely to commit sin by any limb, on times other than
the prayer. It has been mentioned in the Holy Qur'aan that
the prayer prevents a Muslim from shameful and forbidden
things. The believers have been commanded hundreds of
times in the Holy Qur'aan to perform the prayer properly.
In the hadith also the prayer has been enjoined and empha-
sised many a time. For instance, Rasulullah (Sallallaho
alaihe wasallam) said, "One's sins from one prayer to an-
other are forgiven by Allah".

In another hadith he says, "If one has a stream at one's
door, and he has a bath in it, five times a day, he will have
no dirt on his body; similarly if one performs the .prayer
five times a day, his sins will be pardoned by Allah, and he
will be clean of them". In another hadith Rasulullah (Sal-
lallaho alaihe wasallam) says, "When your children are
seven years old, instruct them to perform the prayer, but
when they are ten years old, beat them to perform the
prayer."

Prayer with Congregation

Rasulullah (Sallallaho alaihe wasallam) says in a
hadith, "The prayer with congregation is granted a reward
twenty-seven times more than the prayer performed
alone". It has also been mentioned in a hadith that Rasulul-
lah (Sallallaho alaihe wasallam) intended to burn the
houses of those who did not visit the musjid to perform the

Crayer with congregation, but he abstained from doing so,
ecause of children and women. Ibn Mas'ood (Radhiyal-
laho anho) says, "During the time of Rasulullah (Sallallaho
alaihe wasallam) only that hypocrite dared neglect the
prayer who was a declared hypocrite." It has also been
mentioned in a hadith that peforming the night prayer with
congregation begets the reward of prayers till midnight;
and performing the morning prayer with congregation,
begets the reward of prayers during the whole night.

The right way to perform rukoo' and sajdah

Rasulullah (Sallallaho alaihe wasallam) says in a

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Six Fundamentals 5

hadith, "Allah does not look to the prayer of one, who does
not keep his waist straight in the prayer (he prays lazily)".
In another hadith he says, "The worst kind of theft is the
theft of prayer". His Companions asked, "What is the theft
of prayer?" He answered, "The theft of prayer is, not to per-
form the rukoo' (bending the knees) and sajdah (prostra-
tion) properly, with full time and attention."

A prayer out of time

Rasulullah (Sallallaho alaihe wasallam) said, "It is the
prayer of a hypocrite to cause delay in prayers, and to wait
for sun-set; so when it becomes dull, he gets up to perform
it just as a custoni, and he remembers Allah but little."

Third Lesson
Knowledge and Zikr

There are two important subjects in this lesson; first,
knowledge, second, zikr (that is, remembrance of Allah).
There are so many sayings of Rasulullah (Sallallaho alaihe
wasallam) which stress the utility and distinction of these
two things. For instance, a hadith says, "Beware! This
world, and whatever is in it, is cursed by Allah, with the
exception of prayers, and zikr, and the religious scholar,
and the religious student".

Therefore, every Muslim should try his best to achieve
the high standard of knowledge and zikr.

Knowledge

Only that knowledge is appreciated by Allah, which
takes a man nearer to Him, and enables him, to observe His
commandments. So much knowledge of the religion of
Islam, as would purify and strengthen one's faith, is obliga-
tory for every Muslim man and woman. When a servant of
Allah has entirely submitted himself to Allah, and has
promised to observe His commandments, it is indispens-
able for him to know all His commandments, and the
method of worship. Yes, he should have a perfect knowl-
edge of prayers, fasting, poor-rate, hajj; of mutual dealings
in everyday life, the true Islamic culture, and other import-
ant aspects of Islamic way of living. Every Muslim should
particularly know those basic things about Islam, the ignor-

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6 Six Fundamentals

ance of which is likely to commit sins; and when he has
got the knowledge of these things, he must observe them in
a practical form, for it has been mentioned in a hadith,
"Verily, the worst punishment of Allah will be inflicted on
those on the Day of judgement, who have been scholars of
religion, but did not practice it themselves".

The distinction of a scholar and a student

Rasulullah (Sallallaho alaihe wasallam] has said in a
hadith, "Anyone who shows the Right Path to a Muslim, is
like one who has already observed Allah's command-
ments". Another hadith says, "A thousand worshippers are
not so annyoing and deadly to Shaytaan, as one person
who has achieved perfect knowledge about Islam". An-
other hadith says, "Anyone who died during the period of
attaining knowledge about Islam, his class in Jannah will
be only one stage below the Ambiyaa". Another hadith
says, "The best person among you is he, who has learned
the Holy Qur'an and then teaches it to other Muslims". Ra-
sulullah (Sallallaho alaihe wasallam) says in another
hadith, "May Allah keep that person fresh and healthy who
listens to my instructions, and then delivers them to others,
exactly as I have spoken".

To leave home for the sake of knowledge

Rasulullah (Sallallaho alaihe wasallam) has said,
"Whoever left his home for the sake of knowledge (about
the Holy Qur'aan and Islam), he will be honoured as one,
who has entirely devoted himself to Allah".

The service and help for a student of Islam

It has been mentioned in a hadith, that Rasulullah (Sal-
lallaho alaihe wasallam) while addressing his followers
said, "Undoubtedly, the coming generation will follow
you, for you have followed me. After me people will come
to you from remote places to attain the knowledge of Islam.
So, when they visit you, it is my will, that you should en-
tertain them well". That is, when the student of Islam visit
you, serve them properly, sit in their society, and be cour-
teous to them.

Six Fundamentals 7

The use of scholarly meetings

Rasulullah (Sallallaho alaihe wasallam) says in a
hadith, "When certain people gather together in the House
of Allah (that is a musjid), and they read the Book of Allah
(i.e., the Holy Qur'aan) to one another, they are blessed
with spiritual consolation and Allah's mercy, the Angels
assemble around them, and Allah remembers them among
His courtiers (Angels)".

Zikr

The second part of the third lesson is zikr. The highest
degree of zikr is that a believer should be entirely devoted
to Allah, and should never forget Him. This standard of
zikr is achieved by constant spiritual exercise, and by con-
tinuous remembrance of Allah. Those who have realized
the spiritual benefits of zikr, they do not neglect it for a
single moment of their life. Rasulullah (Sallallaho alaihe
wasallam) instructed a companion of his with the follow-
ing words, "Keep your tongue always busy with the re-
membrance of Allah". In another hadith he says, "When
some people gather together in an assembly, and then get
up without remembering Allah, be sure that they sat
around the dead body of an ass, and left it; therefore such
an assembly will be a sorrow to them on the Day of Qiyaa-
mah".

The true believers should remember Allah most often,
and by contemplating tKe wonders of His creation, they
should glorify Him, and thereby strengthen their love for
Him. The more they remember Allah, the better will be
their good deeds, the stronger their faith and knowledge.
Then, they will have more and more love for Allah, and
their service to Him will be more sincere and realistic. Par-
ticularly, during the Tabligh journey they should not forget
Allah for a single moment. If all the daily prayers, which
are mentioned in the hadith, viz, prayer for going to sleep
and waking up, prayer at the end of a meeting, prayer for
the beginning and the end of the meals, prayer for entering
home and going out, prayer for starting a journey, and
prayer for returning from it, prayer for riding an animal (or
any other transport), prayer for entering a new town or a
city etc., are remembered well, and are read on the relevant
occasion, naturally the exercise of the remembrance of
Allah can be improved to a great extent. No amount of time

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Six Fundamentals

Six .Fundamentals

is sufficient for a sacred thing like zikr, yet most spare time
should be devoted to the same; but the least thing that
every Muslim can do, is to read the kalimah, and Durood
Sharief, and Istighfaar (each a complete Tasbeeh) every
morning and evening; moreover, a time should be fixed for
the recitation of the Holy Qur'aan. Even some worldly loss
can easily be tolerated for the boundless boons of Allah,
that are going to be granted to a believer in the next life!

The preference of zikr

It has been mentioned in the hadith that zikr purifies
and enlightens the heart. Another hadith says that nothing
saves a Muslim from the chastisement of Allah, more than
zikr. Another tJadith says that amongst the negligent, one
who remembers Allah most often is like a glowing lamp in
a dark house. A hadith of Bukhaari says, "One who remem-
bers Allah, is remembered by Him among His courtiers
(Angels)". RasuluUah (Sallallaho alaihe wasallam) in an-
other hadith says, "Anyone who remembers Allah most
often, is so much preferable to a person, who distributes a
great amount of money in the way of Allah". (Targheeb)

Fourth'Lesson

Honour for a Muslim

The gist of this lesson is that every Muslim should re-
alise the rights of other Muslims, and should observe them
practically, according to the order of the classes and ranks
of his brethren in Islam. Particularly, he should have great
regard for the honour of a Muslim, who deserves reverance
by all means, for he has the light of faith in his heart. Rasu-
luUah (Sallallaho alaihe wasallam) says in a hadith, "He is
not one of us, who does not respect our elders, and does
not show mercy to our youngsters and is not respectful to
our scholars". Another hadith says, "Only a hypocrite
could insult these three person; first, an aged Muslim;
second, a religioup «choIar; third, a Muslim king, who ob-
serves justice".

According to the teachings of the Holy Qur'aan, and
hadith, here are the most important qualities of a true be-
liever. He should realise the rights of Allah's creatures, and
should be polite and humble to them. He should like for
others, what he likes for himself. He should not be envious

of others, nor should he have malice about them. He must
not be proud. He should be courteous and loving to all. He
should be the first to greet a Muslim. He should be gener-
ous enough to pardon those who have offended him. He
should go to visit the sick. He should respect all just as he
respects himself. He should avoid back-biting. He should
overlook the weaknesses of others. If anyone consults him,
he should give him the right and honest counsel. He
should give financial help to the poor and the needy. He
should not rejoice in the misery of others. And the most
distinguished and valuable service to a Muslim is that he
should be instructed with a firm faith in Allah, in the Day
of Judgement, and to be prepared for it with a lot of good
deeds, so that he should be delivered of the chastisement
thereon. Undoubtedly, this is the best service to a brother
in Islam.

Islam has instructed all the Muslims with a collective
life, and has enjoined unity to them, that they should pro-
vide peace and prosperity for one another. For instance,
they have been instructed to put on their best clothes, and
apply perfume to them for the Jumu'ah and the Eid prayers;
they have been prevented from jumping over the necks of
the worshippers, or to sit between two persons without
their permission, or to remove anyone from his sitting
place. Rasulullah (Sallallaho alaihe wasallam) says, "A true
Muslim is he, who does not offend any other Muslim with
his tongue or hand; and a true believer is he, who does not
cause any loss to another believer". In another hadith Rasu-
lullah (Sallallaho alaihe wasallam) says, "That person will
not enter Jannah, whose neighbour is not safe from his of-
fence".

These sayings of Rasulullah (Sallallaho alaihe wasal-
lam) clearly indicate that a believer should behave so cour-
teously towards others, that they should never fear trouble
or a loss from his quarters.

In another hadith Rasulullah (Sallallaho alaihe wasal-
lam) says, "Whoever helps a poor and miserable person,
Allah will grant him seventy three rewards, of which only
one would be sufficient to put his affairs aright in this
world, and the other seventy two rewards will sublimate «

his ranks in the life hereafter". Another hadith says, S
"When a Muslim leaves his home to see another Muslim, »< |
seventy thousand angels see him off, and all of them bless «« J
him with the mercy of Allah". Rasulullah (Sallallaho alaihe §

wasallam) says about a co-traveller, "Only that person is '»•

Six Fundamentals

your chief in a journey, who serves his companions best;
no one can supercede such a person, except a martyr".

Fifth Lesson

Sincerity of Intention

This is also called the "correction of intention". That
is, whenever a person intends to do something good, he
must not be tempted by some wordly interest, but should
do it purely for the pleasure of Allah, and to have its
reward in the life hereafter. This purity of intention can be
achieved only when he has a firm faith in the reward
which Allah and RasuluUah (Sallallaho alaihe wasallam)
have promised for our good deeds, and, therefore, the hope
of this reward should be our motive in good deeds. That is
why RasuluUah (Sallallaho alaihe wasallam) has said, "The
reward for your deeds depends entirely on your intention,
and everyone is paid in accordance with the nature of his
intention". It means, that it is not merely the action which
ensures a reward from Allah, but it is the sincerity of our
intention, which will ensure it. If an action is void of good
intention, and is undertaken for the sake of passion, or to
please men, or to attain some wordly interest, then it is
hollow, lifeless and deserves no reward from Allah. A
hadith to this effect says, "All the deeds of men will be
gathered together before Allah, on the Day of Qiyaaniah; of
them only the deeds which are purely done for Allah, will
be separated, and the rest will be thrown into hell".

^ (Targheeb)

When certain good deeds are done purely for Allah, it
is called "Ikhlaas" and whenever a believer intends to do
something based on sincerity, the evil self, or the Shaytaan
cause hinderances in his way. Therefore it is indispensable
to sincerity that one should forsakfe the wordly tempta-
tions and should believe in the everlasting boons and
favour of the life hereafter. Those who have realized the
value of sincerity, they apply it to their worldly affairs also.
They observe the sincerity of intention in eating, drinking,
sleeping, awaking, walking, earning their living etc.. but
this standard of sincerity cannot be achieved without the
company of saints and devouts. As an example, our relig-
ious scholars have told us that by observing fasts, if some-
one desires its reward and good health at the same time; or.

if by undertaking a pilgrimage, one wishes reward, recre-
ation, and safety from the enemy; or, if by giving alms to a
beggar, one has an intention to have its reward from Allah
appreciation from the onlookers, and to silence the beggar!
then all the above-mentioned deeds will be void of sincer-
ity. A companion of Rasululla (Sallallaho alaihe wasallam)
asked him, "What is faith?" He replied, "Another name for
faith is sincerity!" (Targheeb) In another hadith RasuluUah
(Sallallaho alaihe wasallam) says. "Observe sincerity in
your deeds, then even a few good d«ieds will have the
reward of great virtue for you!" (Targheeb). Another com-
panion of RasuluUah (Sallallaho alaihe wasallam) asked
him, "One man participates in the holy war for the sake of
riches, and another man participates in it for the sake of
reputation, that he may be called a hero; say. O Messenger
of Allah, who is fighting in the way of Allah?"' He
answered, "Only that person fights in the way of Allah
who wants to propagate and establish the truth told by Him'
(in the Holy Qur'aan)". (Bukhaari, Muslim)

Those who do not desire the pleasure of Allah by their
deeds, but wish only the worldly achievements, they are
certainly hypocrites, and this (hypocrisy) is a desease of
the heart, which our spiritualists say, is the root of all evils
Once RasuluUah (Sallallaho alaihe wasallam) said to his
companions, "The thing I fear most in your actions is
smaller polytheism". His companions asked, "What is
smaller polytheism?" He answered, "Show (of one's good
deeds!)" Another hadith says, "Whoever made a show of
his prayer, or fasting, or charity, he committed poly-
ttieism . Another hadith says, "There is a pit of sorrow in
Jahannam, of which Jahannam even seeks refuge, of Allah-
those worshippers, who make a show of their worship will
be thrown into it".

Sixth Lesson
The spare time

A believer should spare as much time as possible; for
the preachment of the commandments of Allah, even if he
has to leave his home and family for this noble cause.
During this stage of life one should exercise the previous
six lessons, for a long experience has told us that by stick-
ing to one's home and family and the business, one cannot

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Six Fundamentals

leam or teach the principles of Islam, nor one can adopt
the original and traditional Islamic culture, particularly in
this age of materialism.

Therefore, one should get rid of worldly engagements,
to serve Allah and His true religion. In this course, a be-
liever should join the group of the preachers of Islam, and
should call those to the right path, who are lost in this
fleeting world, and have forgotten immortal life hereafter.

To call the wrong doing and negligent people to Allah,
and to instruct them with His commandments, was really
the duty of the Ambiyaa, which has now been entrusted to
the Muslims. The true following of RasuluUah (Sallallaho
alaihe wasallam) requires that every Muslim should devote
himself to his service, and should sacrifice everything for
the preachment of his true religion (Islam). Just as Rasulul-
lah (Sallallaho alaihe wasallam) himself bore so many
troubles for the sake of Islam, similarly every follower of
his should also follow his footsteps .

The companions of RasuluUah (Sallallaho alaihe wa-
sallam) had properly realised the requisites of Tabligh, and,
therefore, they tolerated the troubles of this world, for the
sake of the boons and favours of Allah in the next life.
They gladly devoted themselves to the service of Allah,
and preferred the needs of religion to the needs of worldly
life. Sometimes, they ate leaves, or a single date, and
walked barefoot on long journies, in the way of Allah.
During the time of the Sahabah it was necessary to propa-
gate Islam, and to spread it far and wide, but today we have
to revive it; just as those believers performed their duty by
the sacrifice of their lives, we should also follow their ex-
ample, f All U

Leaving one's home and family for the cause ot Allan,
has great rewards for the subject, in the next life, just as Ra-
suluUah (Sallallaho alaihe wasallam) has clearly told us.

RasuluUah (Sallallaho alaihe wasallam) has said,
"Whoever spends his morning or evening in the way of
Allah, his reward will be much better then the whole
world, and whatever is in it." (Bukhaari and Muslim). In
another hadith he says, "The fire of Jahannam will not
reach anyone whose feet become dusty whilst he is on the
path of Allah." ^ ^„ ^ . . ^.

When we instruct the servants of Allah with His com-
mandments, it means we have fulfilled the duty of Tabligh,
and have revived it, for RasuluUah (Sallallaho alaihe wasal-
lam) has said, "When people see others committing sms,

Six Fundomenfois

and do not prevent them from the same, soon Allah will in-
flict a punishment on them, which will affect the common
folk, as well as the distinguished persons".

A hadith of Tirmizi Sharief says, "I swear by Allah,
you must command people with good deeds, and prevent
them from forbidden things, or soon Allah will inflict a
severe punishment to you, and then your prayers even will
not be heard by Him!"

A verse of the Holy Qur'aan says,

"There must be a group among you, who should invite
people to good, and should induce them to legal things
and should prevent them from illegal things; and certainly
these will attain salvation".

Another verse says,

"O Muslims! You are the best nation, who has been
chosen for the guidance of other nations; you command
people with virtue, and prevent them from vice, and have a
firm faith in Allah!"

»u . ^t has been reported by Abu Darda (Radhiyallaho anho)
that RasuluUah (Sallallaho alaihe wasallam) said. "You
must induce people to good deeds, and prevent them from
bad ones, otherwise Allah will bring such a tyrant sover-
eign over you, who will not respect your elders, nor will he
show mercy to your youngsters; then the prayers of your
pious people even will not be granted by Allah; if you
called Him, He will not pardon you!"

«5 et

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14 Six Fundam 3ntals

Seventh Lesson

To quit vanity

This lesson will explain the most important requisites
of piety. A Muslim should spend every moment of his life
in the achievement of the eternal boons of the life hereafter.
He should not only avoid the sins, but also the vain and de-
structive customs of his age, which affect our religious
principles and beliefs so badly. Though there may not be
sin in so many deeds and hobbies, yet they are a sheer
waste of time and energy, and we could do some other con-
structive things during that time. This is the characteristic
of a true believer that he spends his time only in virtuous
deeds, remembers Allah as much as possible, avoids all for-
bidden things, does not indulge in vanity, and is polite and
humble towards other Muslims. If one does not avoid vain
talk and vain deeds, one is likely to indulge in shameful
sins. It has been mentioned in a hadith that when a com-
panion of Rasulullah (Sallallaho alaihe wasallam) died, a
Muslim said to him, "I deliver to you the happy news of
Jannah!" When Rasulullah (Sallallaho alaihe wasallam)
heard these words, he said, "You are giving him the happy
news of Jannah, while you dont know he might have in-
dulged in vain talk, or, have been a miser in spending a
thing for the good of others, which does not decrease by
use". This evidently means that one should be very cau-
tious in talk, and should avoid vanity, for one's tongue is
likely to talk nonsense.

Another hadith says, "A man does not slip so much by
his feet, as by his tongue".

Another hadith says, "Sometimes a man speaks an of-
fensive and sinful thing unconsciously, by which he is
thrown into hell deeper than the distance between East and
West!" (Bukhaari& Muslim)

Therefore, every believer should be cautious in his
talk, and should spend every moment of his life in good
deeds. He must avoid vanity, particularly, during the
period when he has left home to learn his religion, or to
preach the same.

Someone asked Luqmaan the philosopher, "How did
you attain so much wisdom?" He answered, "Because I
speak the truth, pay the securities to their owners, and
avoid vanity!" (Muwatta Imaam Maalik)

Six Fundamentals

Hadhrat Sahl Tastari.says, "Anyone who desires that
the qualities and signs of the truthful should be revealed to
him, he must not eat anything but pure and legal, and
should follow the Sunnah very strictly". (Ihya-ul-UloOm)

In another hadith Rasulullah (Sallallaho alaihe wasal-
lam) said, "The perfection of one's faith in Islam, requires
that one should give up vanity altogether".

The Holy Qur'aan mentions a great quality of true be-
lievers,

"Those who do not indulge in vanity!"

N.B.-All the ahaadith, which have no references have been
quoted from Mishkaat Sharief .

The requisites of a journey for Tabligh

1. When a believer has determined to undertake such a
journey, he should say the following prayer,

"O Allah! I attack the enemy with your help, I plan my
work with Your help, and I walk on the earth with
Your help".

2. When he has left home, he should read,

"I start my journey with the name of Allah, I entirely
depend on Allah; the power to do good and to avoid
evil is from Allah".

3. The group of preachers should have a leader in this
journey, who can be another person than the leader of
the group.

4. When he rides and puts his feet in the stirrup, he
should say "Bismillaah" and when he sits on the back

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16 Six Fundamentals

of the animal, he should say "Alhamdu lillaah"; and
then he should read this verse,

"Glory be to Allah, who has subjected this animal to
us. and we could not overpower it without His help;
and at last we have to return to our Sustainer!"

"Then he should say "Alhamdu lillaah" thrice, and
then "Allaahu Akbar" thrice, and then he should say.

"O Allah! You are clear of evil; I have been unjust to
my 80ul;^therefore. forgive me, for no one pardons sins,
but You!".

5. When he has ridden, and the animal walks, or, when
he himself begins to walk, he should say,

"O Allah! I seek Your refuge from the hardships of this
journey, and from the calamities of my return, and
from failure after success, and from the ill prayers of
the oppressed, and from loss of wealth and my
family'^

6. When he ascends some high place, he should say "Al-
laahu Akbar" thrice, and when he descends, he should
say "Subhaanallaah" thrice; and when he passes

Six Fundamentals

through a plain or a stream, he should say "Laa ilaaha
illallaah" and "Allaahu Akbar" (Hisn)

7. When he has to walk on foot, he should be pleased to
do so; rather he should prefer to walk on foot, for this
is a Sunnah of RasuluUah (Sallallaho alaihe wasallam)
and his companions. Hence, he should get himself
used to the troubles of this journey, which is a source
of Allah's boons and favours, in the next life.

8. If his foot slips somewhere, or hits some obstacle, he
should say "Bismillah". (Hisn Haseen)

9. When he sets foot at some station or destination, he
should say,

"With the complete words of Allah, I seek refuge from
the evil of whatever He has created".

10. When he enters some village or a city, he should say
thrice,

"O Allah! let it be auspicious for us."
Then he should say this prayer.

"O Allah! Let us enjoy the fruits of this city, and infuse
our love into the hearts of the people of this city, and
cause the love of the pious of this city in our hearts".

(Hisn Haseen)

11. He should serve his companions as much as he can, f

and should take pride in it. It has been mentioned in a .a |

hadith, "Only that person is your leader in a journey, ^ .g

who serves you more than him, except a martyr". §

(MishkaatSharief) ^

Six Fundamentals

The duties of a leader

Here are the duties of a leader on a journey of religious
preachment:

1. He should provide comfort for his companions. He
should consult his companions, and if he disagrees
with anyone on a certain topic, he should not discour-
age him, and should tell him the utility of another's
opinion, whose counsel is more useful.

2. He should not be hard upon any companion, and
should not speak to him in the tone of command.

3. He should behave towards his companions, according
to their status.

4. If some of his companions are capable of speech, he
should give them an opportunity to deliver a speech,
and if somebody's speech is not according to the aims
and objects of the group, he should prevent him from
the same in such words, as would not displease or dis-
hearten him.

5. He should prevent his companions from vain things in
a polite and favourable manner.

6. He should instruct them with the morning and evening
zikr, particularly when they are out for Tabligh work.

7. He himself should appoint a leader for preachment, a
leader for mutual talk, and if he does not find any effi-
cient person for this purpose, he himself should adopt
this office.

8. During the journey even, he should instruct his com-
panions to remember the Tabligh lessons well; he
should advise them to remember the prayers for all
occasions, by heart.

9. He should entrust the ignorant to the scholars, that
they may learn prayers, etc., from them.

10. If he thinks it proper, he should distribute various
duties among his companions. For instance, some of
them should awake others for the Tahajjud prayer,
some of them should lead them for Chaasht and Ish-
raaq prayers, and some of them should instruct others
with morning and evening zikr.

11. If there is some friction among his companions, he
should reconcile them.

12. He should instruct his companions again and again,
with the fear of Allah, and preparation for the next life,
and should solemnly advise them in the following
words: "We have left our homes to reform ourselves,
before we reform others. Our real aim and object
during this journey is that being in the company of the
pious, and the God-fearing, we should strengthen our
relationship with them, should perform our prayers in
the best possible manner. Thus we should remember
Allah as much as possible, should serve one another
sincerely, and should devote ourselves to all good
deeds, preventing ourselves from forbidden things. All
the time that we have devoted to Tabligh work, is not
ours at all, but for the promotion and establishment of
the true religion of Allah. Therefore, we should make
much of this time, and should learn and teach our re-
ligion. We lost our lives in vanity, but at least now we
should spend the rest of our life, just as a true Muslim
would do. We should fulfil the requisites of this jour-
ney at their best".

Knowledge and zikr

1. The subject of the teachings of the Tablighi group is to
have a comprehensive and reliable knowledge of
Islam, and to preach the same to other Muslims so that
they have a keen interest in Islam. Moreover, this
group must know the promises and the command-
ments of Allah, and should observe them practically.

2. In the education course of this group the prayer and
the Holy Qur'aan have a great importance, but the time
which is required to learn these things perfectly,
cannot be acquired on this brief Tabligh journey.
Therefore, the companions are expected to realize the
importance of salaah and learning the Holy Qur'aan,
during this journey, that they should devote more and
more time to this subject, in the future.

3. The members of the group should also contemplate
their past life, and they should be sorry for not devot- '^ |
ing themselves to Tabligh work in the past, and they "§
should seek Allah's forgiveness. And those who are u,

20 Six Fundamentals

still ignorant of their religion, should be sorry for their
negligence, and should repent for the future.

4. In all the spare time they should remember Allah; they
should engage in zikr not only their tongue, but their
heart also.

5. Those who know their religion, should teach it to
others as a duty, and those who are still ignorant about
it, should learn the same very attentively.

6. One cannot learn all the teachings of the religion only
by studying the books, or by listening to the orators;
knowledge of Islam and the practice thereof are indis-
pensable to each other, and perfection in faith cannot
be acquired without action. Therefore, one must prac-
tise what he knows, and should also instruct others
with the same.

7. All the mistakes that one commits during the reading
of the Holy Qur'aan, or the prayer, their correction
should not be limited only to the teaching class, but
one should try his best to correct them during his lei-
sure at home.

8. All the members of the group should sit silent and re-
spectfully in the class, while they are instructed, and
should not pay attention to anything else; only the
leader of education should correct their mistakes, but
others should keep silent, and having regard for Allah
and His Messenger, they should sit motionless, as if
birds were sitting on their heads.

9. In the circle of instruction the following things should
be observed very attentively.

(a) The teachings of the Holy Qur'aan, particularly in
relation with the principles of Islam; all the poss-
ible mistakes concerning JThaal, j Zaa, c Seen,
^y Baud, C Haa, AHaa,J;^Ayn, » Hamzah, oTaa,
JoTau, ' Fatha/Zabar etc., should be avoided with
great care.

(b) The words of Kalimah Tayyibah should be remem-
bered properly, and their meaning should be
understood thoroughly, so much so that everyone
should believe that Islam is incomplete without
putting the kalimah into practice.

Six Fundamentals

(c) The basic conditions and requisites of salaah
should be learnt well; whatever is read in salaah,
shojuld be remembered well; the reward of salaah
should be stressed, and the punishment for neg-
lecting it should be told again and again; more-
over, the methods to attain concentration in
salaah, should be practised.

(d) All the punishments that are mentioned in the
Qur'aan and hadith, for neglecting the requisites of
salaah, kalimah, reverence for a Muslim, Islamic
knowledge, zikr, Tabligh work etc., should be told
to the students; moreover the reward for observing
them should also be explained, from reliable
books.

(e) The important features of the life of Rasulullah
(Sallallaho alaihe wasallam) should also be told to
the class. For instance, how he observed the Pray-
ers, and how he led his daily life. Thus, by study-
ing the biography of Rasulullah (Sallallaho alaihe
wasallam), and his companions, a Muslim should
learn that in spite of troubles and obstacles, how
they preached Islam far and wide, and how they
dealt with their families and business, being true
and just to everyone.

(f) All the members of the group should assist one
another in learning their Tabligh lessons, viz., the
kalimah, salaah. Islamic knowledge, zikr, honour
for a Muslim, sincerity, setting aside time to do
good deeds, and abstaining from useless things.
And then, they should instruct each other to lead
their life according to these lessons.

10. They should read one Tasbeeh of Durood Sharief, one
of the kalimah, and one of Istighfaar, every morning
and evening; and if they have good books of prayer like
'Dalaail-ul-Khairaat, Hizb-al-Aazam, Munaajaate Maq-
bool, they should also read them regularly.

11. They should spend all their leisure in the remem-
brance of Allah, and should keep their tongues busy
with zikr.

The optional prayers

The "nawaafil" or the "optional prayers" should also be

•S I

[I.

Six Fundamentals

observed during the Tabligh journey. The Ishraaq, the
Chaasht, the Tahajjud, the Awwaabeen, the Nawaafil after
fardh, and the sunnah prayer, should be observed very
carefully. These prayers are generally neglected at home,
but they can be performed during the journey, if you find
leisure; yet all the persons in the Tabligh group must know
that the duty of preachment is more important than the op-
tional prayers. That is to say. preachment has a priorty over
the nawaafil, and you can easily give up the latter for the
former. Observe the requisites of Tabligh first and perform
the nawaafil afterwards.

Gasht (To go around for an informal visit and the special

visit)

1. The real object of going around for an informal visit or
a special visit for the purpose of Tabligh is that the
worldly and business places like bazaars, streets, and
the markets should also be blessed and benefitted with
the re^membrance of Allah, and the faith of the group
should strengthen the faith of others, and vice versa.
Remember, this Tabligh work is exactly the following
of the Tabligh work observed by Rasulullah (Sallallaho
alaihe wasallam), who observed it by going around
from home to home.

2. When you go around for an informal or a special visit,
lower your gaze, and keep your tongue and heart busy
with the remembrance of Allah. This attitude of yours
will effect the hearts of others, to a great extent.

3. The going around for informal visits and special visits
must be done before the Prayer time, and during your
Gasht instruct others with the requisites of the kalimah
and the principles of Islam: moreover, call the listeners
to the prayer in the mosque, and ask them to join your
Tabligh group.

4. Do not ask everyone to let you hear his kalimah, nor
compell him to perform the prayer, for such an attitude
would sometimes cause unfavourable results. That is
whv, you are advised to take the educated and influ-
encial people of that locality with you, so that he
should talk to them according to their reason' and
status.

5. Pray to Allah before you start Gasht, and call upon

Him with all humbleness, saying, "O Allah! We are
weak and helpless, and nothing can be achieved with-
out Your assistance; therefore, assist us in this sacred
cause, and divert the hearts of Your servants, to Your
true religion, and to the life hereafter, and let us be a
medium for this service. O Allah! Accept this humble
service of ours, and establish Your religion with it. O
Allah! Save us from the evil of those, whom we contact
in this work of Tabligh, and also save them from the
evil of our self. Let them benefit from the good in our
souls, and let us benefit from the good in their souls!
(And one could say any other suitable du'aa, according
to the occasion).

6. Do not be engaged in discussions with anyone, nor ar-
range any debate.

7. During your going around for an informal or special
visit for Tabligh, take the local pious people with you,
so that they can see the impiety and transgression of
the people of their town with their own eyes, and
should, consequently, join you in Tabligh work.

8. When you reach a certain city or village, meet the dis-
tinguished people thereof, and explain to them the
method and the aims and objects of Tabligh, and stress
the importance of religious preachment, and then
invite them to join the group. By the distinguished
people we mean the pious, or the wealthy persons,
who are, one way or another, influential in their city,
mohalla or village. One should be very cautious,
reasonable, and to the point, while talking to them.

The invitation and the speech

1. Since your speech is not your real aim and object, and
is merely a medium of instruction, one should rather
stress the meaning and the purpose of your words, for
the sake of Tabligh. Make yourself clear to your listen-
ers, in simple and easy language. Do not adopt the
style of common orators, and do not talk about things,
which the listener would not understand. Rasulullah
(Sallallaho alaihe wasallah] repeated every sentence of
his thrice, that his audience should understand it
easily. His words were spoken slowly and clearly, so
that the listeners could count them.

■O

Six Fundamentals

2. In your speech you should explain the vanity of
worldly objects, and then the greatness and immortal-
ity of the boons and enjoyments in the life hereafter.
Instruct them to prepare for the life in the grave and to
do good deeds for the same; and then attain peace and
salvation on the Day of Qiyaamah; and then ask them
to live a pious life, for this will save them from the
punishment of Jahannam. Explain to them the impiety
and negligence of the present Muslims, particularly the
condition of local people, which you will come to
know during the going around for the informal and
special visits.

3. Tell them the spiritual and religious benefits of joining
the Tabligh group, and invite them to the same.

4. Explain to them the punishment for not inducing
people to good, and preventing them from evil, and tell
them the reward of being faithful to Islam, during this
era of sin and disobedience.

5. Do not adopt a tone of command and superiority,
while instructing people.

6. In every speech, one should advice the audience to be
practical about what they know of Islam.

Obedience to the leader

Every order of the leader should be obeyed, provided
he does not ask you to commit a sin. Yes, obey him, though
he is not so much educated as you are. RasuluUah (Sallal-
laho alaihe wasallam) has said in a hadith, "If a leader has
been appointed to you, whose nose and ears are cut, you
should obey him, when he instructs you with the Holy
Qur'aan."

Sometimes the leader will bestow an honour, or the
right of speech, on a person inferior to you in status; in
such a case, you should not object to it, and raise no objec-
tion against him. Hadhrat Ubaadah bin Saamit (Radhiyal-
laho anho) says, "We took a pledge at the hands of
Rasulullah (Sallallaho alaihe wasallam), that we should
obey him in prosperity and in calamity, in pleasure and
sorrow, and will not obey the suggestions of our evil self,
against his wish, and will not prefer ourselves to others
against his choice; that we shall not try to snatch lead-

ership from another; that we will speak the truth, wherever
we are; that we will not mind the criticism of anyone,
while obeying the commandments of Allah".

(Mishkaat Sharief)

The etiquette of taking meals

1. Wash your hands before and after meals, and wash
your mouth also.

2. Begin to take meals by saying; "Bismillaah wa'alaa bar-
katillaah".

3. Take your meals with your right hand.

4. Take the food that is in front of you, but if there are
various things in the utensil from which you are
eating, then you may take it from wherever you please.

5. Place the food on a table cloth and then partake from
the food.

6. Do not eat from the centre of the utensil, for the bles-
sing of Allah descends at that point.

7. Finish all the food in the utensil, and do not spare any-
thing for the Shaytaan. When all the food is taken, the
utensil prays to Allah for your delivery from Jahan-
nam.

8. Lick your fingers before washing your hands, it is men-
tioned in a hadith, "One does not know in which par-
ticle of the food is the blessing of Allah."

9. Take your meals with three fingers of the right hand.

10. If a morsel falls on the table cloth, pick it up and eat it,
and do not spare it for Shaytaan.

11. One should not lean on a cushion or arrogantly recline
whilst eating.

12. Do not object to the quality of food; if you like it, take
it otherwise don't take it, and keep silent.

13. All of you should take your meals, as a group, and not
separately.

14. Hadhrat Anas (Radhiyallaho anho) says, "I saw Rasu-
lullah (Sallallaho alaihe wasallam] taking his meals, in
a squatting position."

Six Fundamentals

15. If some companions are eating sweetmeats or dates to-
gether, do not take two pieces at a time, without their
permission.

16. If you forget to read "Bismillaah" at the beginning of
your meals, then say when you remember it, "Bismil-
laahi awwaluhu wa aakhiruhu", that is, with the name
of Allah in the beginning and at the end of it.

17. Do not eat onions while you are in the mosque, and if
you have eaten them out of the mosque, do not enter it,
until such time that there is no odour left.

18. When you have taken your meals, say,

Alhamdu lillaahil lathee at-'amanaa wasaqaanaa waja-
alanaa minal muslimeen.

"All praise is due to Allah, who has nourisned us, and
has quenched our thirst, and has assisted us to be Mus-
lims."

19. First pick up the table cloth, and then get up.

20. Do not eat food which is too hot.

21. If you have eaten to your fill, do not get up before your
companions, but keep eating slowly; and if you have to
get up, excuse yourself, and ask them to continue.

22. If you drink water, milk or any other liquid say, "Bis-
millaah" at the beginning and "Alhamdulillaah" at the
end.

23. Do not drink continuously in one gulp, like a camel.

24. Do not breathe in a utensil nor blow into it.

25. If the utensil is broken or chipped at a certain point
then do not eat or drink from that point of the utensil.

26. Wash your mouth after drinking milk, and read this
du'aa,

Six Fundamentals 27

Allaahumma baarik lanaa feehi wa zidnaa minhu.

"O Allah! let it be a blessing for us and increase it for
us".

All these etiquettes of taking food and drink have been
quoted from Mishkaat Sharief.

The etiquette of going to sleep

1 . Do not go to sleep without wudhu.

2. Clean the bed thrice before going to sleep.

3. Lie on the bed on your right side, place your right
hand under your cheek, and read "Allahumma be'is-
mika amooto wa ahyaa". O Allah! In Your name do I
die and live.

4. Read "Aayatul Kursi" and "Aamanar Rasoolu (up to
the end of Surah) before going to sleep.

5. Read "Subhaanallah", "Alhamdulillaah" and "Al-
laahu-Akbar", thirty three times each, before going to
sleep.

6. Read all the four Surahs, beginning with "Qui", then
blow on your hands, and apply them to your whole
body; do this thrice.

7. Read Surah "Alif laam meem sajdah" and "Tabarakal-
ladhi beyadihil mulk" (up to the end of Surah) before
going to sleep.

8. When awakening read,

AlJiamdu lillaahil lathee ahyaanaa ba'da maa amaata-
naa wa ilayhin nushoor.

"All praise to Allah. He who revived us to life after
givmg us death and to Him we shall have to return."

9. Apply collyrium (surmah) to your eyes thrice, before
gomg to sleep.

^0- If you want to get up for the Tahajjud prayer, read, "In-
alladhma aamanu" (Up to the end of Surah Kahaf). All

Six FundamentaJs

these etiquettes of sleeping have been quoted from the
ahaadith.

Wudhu and Salaah

If the time of salaah is near, then have wudhu before
proceeding on a journey, also take a Lota (utensil for
the purpose of wudhu) and a six yard rope, to draw
water from a well if the necessity arises.

The water from the station taps and that from the toilei
in the train is clean. If this water is not available then
only will Tayammum be permissible.

The time for Maghrib salaah begins after sunset and
ends when the redness in the sky disappears. The gen-
eral belief that Maghrib salaah cannot be performed a
short while after the sunset is incorrect.

If the distance of your journey is more than forty eight
miles {77,248 Kilometres) then instead of performing
four fardh rak'aats you should perfori.1 only two.

Do not postpone any prayer during the journey, for a
single postponement will render your journey useless.
If you have forgotten a certain prayer, or its time has
passed during your sleep, then perform it as soon as
possible, if the prayers of a journey are performed after
reaching home, then observe two rak'aat for Zuhr, As'r
and Esha; on the other hand, if the prayers postponed
at home, are performed during the journey, then ob-
serve them in a complete form (four rak'aats for Zuhr,
As'r and Esha).

There are many Muslims on whom Qadha salaah for
years was due. they are advised to perform these sa-
laahs as soon as possible, whilst on a Tabligh journey
the opportunities are numerous so perform as many
qadha salaahs as possible, rather perform the fardh
qadha, instead of the nawaafil. Remember that qadha
salaah is only performed for the fardh and Wit'r sa-
laahs.
'. The jamaat salaah (congregational prayer) is necessary
even during the Tabligh journey. When it is time for
salaah, say the adhaan (the call to prayer) and then
perform the salaah with jamaat, and say takbeer before

Six Fundamenfais

10.

11.

the same. If all the members cannot perform the salaah
in a group, then let them perform it in pairs.

If you are in a hurry, then you may omit the sunnats
before and after the fardh salaah, but not those of the
Faj'r salaah. And if you are not in a hurry, then per-
form all the Sunnats.

If you have put your luggage in a railway compartment
or in a bus, and it is about to depart, then terminate the
salaah. Perform the same salaah in the train or vehicle
if it is possible.

To face the qiblah is necessary even in a railway com-
partment, therefore perform your salaah in the correct
direction; and if you do not know the direction of the
qiblah, nor is there anyone to show you, then establish
the same by careful estimation. If the train or vehicle
takes a turn, while you are performing the salaah, then
turn yourself accordingly.

Even if the train is moving it is fardh for you to stand
and complete your salaah. If you are healthy and
strong enough to stand, then do not sit for the salaah.
One can easily perform the salaah in the passage or in
between the seats, moreover you can perform the
salaah in pairs with jamaat in the space between the
two rows of seats.

Miscell,aneous

Every member of the Tabligh group is responsible for
his expenditure during the journey.

2. Be courteous and polite to every Muslim whom you
meet during your journey. Be courteous to the non-
Muslims also, and show them Islamic manners. If you
sometimes talk to them, tell them that humanity is gen-
erally negligent of Allah, therefore they must submit to
Him for their salvation.

3. When you reach a certain destination, consult the local
inhabitants, before you start your work of Tabligh.

4. When you reach a city or a town, or a village, do not
stay anywhere except in the musjid, even though
someone may insist on doing otherwise.

5. Extinguish the lamp or the light of the musjid where

Six Fundamentals

you stay, at the normally fixed times, for it is not cor-
rect to use it for yourself only. Extinguish the lights
after Esha salaah, when the musallies (worshippers)
have departed; then light a candle of your own. if it be
needed.

6. Do not ask for any bedding from the people of that
place: anyhow help one another if there is a shortage of
beds: nor ask for any utensils.

7. Fix a fee before engaging any labourer: if you employ
any labourer without fixing a fee, then pay him his full
remuneration. If you pay him less than the local rate,
and he is unhappy, and kept asking for more, until he
went away disappointed, then you will have to pay
him on the Day of Qiyaamah. Remember, oppression
or forced agreement coiicerning fixing a fee before
engaging any labourer is not recognized: therefore if
anyone gives up his right by oppression, then the op-
pressor can not be forgiven by that person.

8. Avoid every kind of useless talk during your Tabligh
journev, and be cautious of everything you do. hi short
spend your time carefully during this journey, and pay
special attention to the Tabligh work. Do not talk
much, nor laugh unnecessarily, for it is mentioned in a
hadifh, "Too much talk hardens your heart, and too
much laughing kills your heart, and the noor of your
face is lessened.

9. Every action of yours must be based on sincerity, and
you should not despair the reward from Allah. In
whatever you do you must make a good niyyat (inten-
tion).

10. Make your return journey also a Tabligh journey, and
on your way home, observe the same as you observed
while going abroad.

11. All the requisites of Isjamic etiquette that you learnt
during the journey, and all the salaahs that you per-
formed, should be maintained at home also. Humble-
ness in salaah, constant zikr service to humanity,
sincerity and all the good actions that you practised
during the journey, should be observed at home also,
for the main object of this journey was to involve one-
self in the practice of good deeds.

Six Fundamentals

'-i

12. If you undertake a journey for worldly objects, and not
purely for Tabligh work, even then observe Islamic eti-
quette and du'aas; perform your salaahs regularly, with
Jama'at and if there are three companions, one of them
should be made an ameer.

13. In such a Tabligh journey keep all the books of Tabligh
with you, namely Hikaayaat-i-Sahaabah, Fadhaa'il
Namaaz, Fadhaa'il Tabligh etc., and you should also
have a miswak, lota (utensil for holding water for the
purpose of wudhu), musallah (prayer mat), soap,
thread and needle, table cloth, mud lump made for the
purpose of istinja, matches, candle, comb, surmah
daani (surmah dispenser), torch, staff (which could be
used as a sutrah).

14. If the leader asks you to prepare food for the group, or
to do some other service, obey his orders happily; and
don't think that you will be deprived of the reward of
Tabligh when your companions leave you with your
task, for then you will deserve double reward, one for
rendering service to your companions, and the other,
for relieving your companions of their worry to enable
them to do Tabligh work freely.

15. The Tabligh journey is a good period in which to prac-
tice Islamic routine: therefore, be helpful to one an-
other, and promote unity. Don't insist on your own
proposal, but only suggest it, and explain the merits. If
your companions do not accept vour proposal, then
don't despair; If the proposal of somebody else is ac-
cepted by the group, and the result is not good, then
don't say, "What did I suggest to you? Had you ob-
served my counsel, you would have attained much
good!"

16. During the informal or special visit, or during Taalim
lessons, or at the time of da'wat don't discuss any con-
troversial subject: but should rather invite people to
the fundamentals of Islam and the Oneness of Allah
for when one understands the meaning of the kalimah,
then he will want to know more about Imaan and
Islam.

17. Remain in any city or village that you visit as long as
Its mhabitants can easily understand the main object of
the work of Tabligh, and are prepared to observe all

2
c

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32 Six FundamentaJs

the rules of Tr.b!igh work. It is not correct to be at one
place in the morning, at another in the evening; at one
place at Zuh'r, and at another as As'r. One cannot do
justice to Tabligh work, if you visit only a few persons,
or deliver a speech in the musjid. Your attempt in this
task can be successful and impressive only when you
stay in a town for a required period.

18. When you return from a journey, and are nearing your
city or village, say,

Aa-iboona, taa-iboona, 'aabidoona lirabbinaa haami-
doon.

"We are returning (to piety); we are repenting; we are
worshipping Allah; and we are giving thanks to
Allah!"

19. When you return from the journey, and enter your
home, say,

Owban, owban, lirabbinaa towban, laa yughaadiru
alaynaa hpwban.

"I have returned, I have returned to my Sustainer with
repentence, which would cleanse us of every sin".

20. It is preferable to reach your town after sunrise; then
perform twro rakaats nafl in the local musjid, then talk
to your Muslim brothers for a while, and then enter
your home. Whenever RasuluUah (Sallallaho alaihe
wasallam) returned from a journey he did so. (Mish-
kaat)

21. Whenever Rasulullah (Sallallaho alaihe wasallam) re-
turned from a journey during the nig^t, he did not
enter his home, but on the next morning or evening.
(Mishkaat).

22. It has been reported by Jaabir (Radhiyallaho anho) that
Rasulullah (Sallallaho alaihe wasallam) said, "When-
ever you return from a journey after sunset, and wish

Six Fundamentals

to go home to your wife, then give her sufficient time
to remove pubic hair and to comb the hair on her head
(in order that she groom herself in preparation for your
return). (Bukhaari & Muslim)

23. After returning from a journey, one should hastely
rejoin the Tabligh workers, successful and fortunate is
he who observes the requisites of this journey sin-
cerely, and returns home with a great spiritual im-
provement.

Directives for the workers of Tabligh

(Selected from the sayings of Hadhrat Maulana Muhammad
Ilyaas (RahmatuUah alaih)

1. The first and the main object of knowledge is that one
should examine his actions; he should realize his
duties and shortcomings, and should seek means to
overcome them. Then if you only compare the actions
of others according to your ilm then this pride destroys
those who have ilm.

2. The real remembrance of Allah is that a Muslim
should always obey the commandments of Allah, and
should keep them in mind at all times. I instruct my
own friend with the same zikr.

3. The main object of our jamaat is to teach the Muslims
the original and complete religion taught by Rasulullah
(Sallallaho alaihe wasallam). This is our real object; as
for our Tabligh journeys in groups this is a preliminary
means to carry out our work; the instruction of Kali-
mah Tayyibah and Salaah is the initiation of our course.

4. Our workers should remember that if their da'wat is not
accepted anywhere, they should not be disappointed;
they should remember that they generally are follow-
ing the Sunnah of the Ambiyaa (Alayhimus salaam)
and particularly the Sunnah of Rasulullah (Sallallaho
alaihe wasallam). How many are there who go out in
Allah's path, who bear hardships and yet are dis-
graced? On the other hand, if they are welcomed and „
honoured somewhere, they should think it to be a S
favour of Allah, and should have great regard for it. ^ |
When they teach religion to those who pay heed to it, «« i
though they be commoners, they thank Allah for His "^
favour.

s
s

Six Fundamentals

5. Our workers should not desire for calamities from
Allah. Should any misfortune befall them then, they
should accept that to be the mercy of Allah, and a com-
pensation for their sins, and as a means to raise their
ranks.

6. In your explanation you should have the intention to
please Allah only, and not your audience. In the Tab-
ligh journey we should bear in mind that we have left
our homes in obedience to Allah's command, and not
by our own wish; therefore it is He who will assist us.
When you have such an intention, you will not be ang-
ered by the ill treatment of the people to whom you
talk, nor will you be discouraged.

7. It has become an undesirable custom, if our audience
does not follow our instructions we regard ourselves to
be loosers, whereas it is infact the loss to our listeners,
because they have not obeyed the teachings of their re-
ligion, our success lies in performing our duty to de-
liver the truth. How can we be unsuccessful, by the
negligence of others? Our duty is to present Islam in
the best possible manner. Even the Ambiyaa (Alayhi-
mus salaam) were not held responsible, if the audience
did not follow them. You may learn a lesson from
peoples rejection, that your approach to this work may
not be perfect and faultless; therefore, you shall im-
prove your future attempts and ask Allah for complete
guidance.

8. If the Ulama and pious people of a town show no keen-
ness and are not sympathetic towards the work of Tab-
ligh, then do not doubt their sincerity, and don't
develop any ill feeling about them in your heart, but
you should realize that the object of the work is not
apparent to them yet.

9. Wherever you go, you should visit the Ulama and
pious people of that place, so that you can benefit from
their laiowledge and piety. You should not invite them
to the work of Tabligh, for they know their duties best,
and the benefits thereof; they will not understand the
object of your work merely by explanation, therefore,
they will naturally not confirm the same, and once
they do not acknowledge, they shall insist on their
denial, hence meet them only for your benefit, as long
as you are in their town make an effort to follow your

lessons and principles very strictly; when the ulama
and pious ones are informed of your activities, they
will naturally be interested in your Tabligh work;
thereafter in a very honourable and respectful manner
explain to them your aims and objects.

10. One of the principles of Tabligh is that a speaker
should be concise and to the point in his general ad-
dress but very polite and courteous, when addressing a
particular person; rather when he instructs a particular
person, even then his address should be of a general
nature. Whenever Rasulullah (Sallallaho alaihe wasal-
1am) came to know of the wrong actions of a particular
person, he disapproved of it in general terms and said,
"What will the result of such a nation be, who commit
wrong actions".

11. We are accustomed to be pleased with talk only; we
merely talk about good deeds, and think that our
words replace them; therefore, try to refrain from this
habit.

12. Whatever good deeds you do, attribute them to Allah,
and seek His forgiveness for verily you should keep in
mind that whatever action you did was not the best,
and that there was fault in its completion. Rasulullah
(Sallallaho alaihe wasallam) used to seek Allah's for-
giveness at the end of his salaah. The responsibility of
Allah's work cannot be completed in anyway by His
servants, and when we are busy with certain work this
should not stop us from doing other work, and we
should seek Allah's forgiveness and assistance at the
completion of all good work.

13. All your Tabligh journeys will be worthless if you did
not continue studying deeni ilm and regular zikrullah,
hence, there is fear that negligence of these two essen-
tials could be a cause of turmoil, and to be led astray. If
you do not possess deeni ilm then Islam and Imaan is
for name sake and customary, for no good deed is poss-
ible without sound Islamic knowledge, and knowledge
without zikrullah is but darkness and no noor can be
derived therefrom, and this is what our workers have
neglected.

14. When a deeni explanation is made and also during the ^ -I
gasht the jamaat members are taught to remain in zik

Six Fundamentals

ruUah and fikr. The reason for this is whilst an effort is
made to explain the truth and at the same time many
hearts in the group are occupied in endorsing with a
firm belief, the same idea, this makes an impression on
other hearts.

15. The proportion of ziicrullah must be increased concert-
edly to outweigh the unfavourable and adverse con-
ditions the jamaat encounters when going out for
Tabligh. This will protect them from the evil effects of
the human and jinn shayaateen.

16. Sincerity and good intention is the base of Tabligh
work, and steadfastness of the abovementioned is very
important. Therefore, Tabligh workers should at all
times seek Allah's pleasure and obey His commands,
the greater the extent there is in your sincerity and
steadfastness, the greater will be your reward with
Allah.

17. The end of your good actions should always be a con-
fession of your weakness and negligence, and the fear
of that deed not being accepted by Allah.

18. In our Tabligh work in addition to both sincerity and
truthfulness, unity and mutual consultation is essen-
tial. Without these a great danger of committing errors
prevails.

19. Those high positions which Rasulullah (Sallallaho
alaihe wasallam) showed, that could be attained by
love and dedication of deen and which was also at-
tained by the Sahaabah (Radhiyallaho anhum) for their
sacrifices and hardships which they underwent, you
wish to attain that status by the mere leasurely reading
of books. For those lofty favours and rewards that were
obtained through total sacrifice, we should at least
sweat a bit.

20. What benefit is there in remembering the duties which
have been completed. One should plan the completion
of the remainder of the mission, and assess the short-
comings of the work done.

21. Don't be contented with a person's accepting or under-
standing your message, be mindful of how many mil-
lions are left out to whom Allah's message did not
reach. How many more are there who accepted and

were aware of your message but due to our negligence
did not carry out Allah's command.

22. Many are of the view that to convey the message is
Tabligh, this is a serious misunderstanding. The mean-
ing of Tabligh is that a person should according to his
ability and experience convey the message of deen in a
manner, that there is hope for the people to accept
what is being said. This was the method practiced by
the Ambiyaa (Alayhimus salaam).

23. Those who go out for deeni work or for gasht, and their
hearts are effected by meeting unmindful and negligent
people or irreligious places should make good this loss
by zikrullah and fikr of the Deen in seclusion.

24. Basically, every good deed is for the pleasure of Allah
and to gain reward in the Hereafter. Worldly gains
should also be mentioned for encouragement towards
piety. At the beginning, some do religious work for
worldly gain, but due to the blessing of the work they
are later favoured by Allah with sincerity.

25. Plan, suggest and propose ways and means to call
people towards Deen and doing the work of Deen. Ap-
proach them in a manner that will draw their atten-
tion, and attract them towards Deen.

26. The purpose to go out for Tabligh journeys is not
merely to advice and guide others, infact the object is
to reform ourselves and develop pleasant habits.
Hence, during the journey we should be engaged at all
times with zikrullah and aquiring deeni ilm. These
should be practiced with the advice and guidance of
our learned elders and Ameer (leader). Be mindful of
these for your going out for Tabligh will be futile if
these are neglected.

27. In this work of Tabligh firm establishment is more sig-
nificant than expansion. The method of this is that
with establishment, expansion must be simultaneous.
Without travelling to villages, towns and countries,
how could this work of Tabligh be established.

28. One of the principles of this Tabligh work is that one -I
abstains from unilateral decisions and freedom of .s |
movement, and at all times abides to the guidance of ^ .§
the recognized learned elders. §

Six Fundamentals

29. The general practice of Tabligh workers is that they
give full attention to the more prominent personalities,
and are less attentive towards other pious and humble
not well to do persons who offer their services. It must
be understood that this is an approach totally for
worldly gain. Keep in mind that the pious and humble
who are very poor and needy, who offer their services
out of dedication for guidance, are a blessing from
Allah. Therefore honour and be grateful to them.

30. Womenfolk should assist the men and give them the
opportunity to do religious work. Make their house-
hold duties lighter for them so that they may do relig-
ious work without any hinderance. If the women do
not co-operate in this direction, they will be the vic-
tims of becoming a trap of Shaytaan.

31. It is very important when one goes out for Tabligh
work that one remains occupied in the activities of the
jamaat, and does not get involved in other things. The
work schedule of the jamaat is as follows: (1) To go
around meeting Muslims for the upliftment of Deen.
(2) The acquiring of deeni ilm, and the development of
a habit of constant zikrullah. (3) To be helpful, particu-
larly to your close associates. (4) The correction of in-
tention and working towards the development of
Ikhlaas (sincerity) and exercising Ihtisaab, i.e. with a
concerted effort of keeping ones self under serveilance
for purity and clarity of niyyah. One must also regu-
larly entrench the thought in your heart that ones
going out is solely for the pleasure of Allah alone,
therefore one will definately be blessed with the prom-
ise in the Qur'aan and hadith for dedication ornate
with this refined quality. It is this Ikhlaas that is kept
in check by Ihtisaab which is termed true Imaan, and
is also the essence of all our deeds.

32. The Shaytaan 's desire is to annul and destroy the pro-
gress and higher position which would be attained by
being punctual with the faraa'idh, therefore all ones
free moments must be spent in nafl zikr (optional zikr),
so that the Shaytaan is unable to influence you into
meaningless things which would result in harm.

33. One of the principles of Tabligh work is that you
honour every Muslim and respect the Ulama.

34. Understand that when some companions intend re-
turning home, don't desire or yearn to follow them,
rather contain your heartfelt desire and continue with
Tabligh work, for great virtues have been promised for
the same. The example of those who contain their
heartfelt desire and remain steadfast on this work is
that of a fighter who remains fighting on the battlefield
whilst his co-fighters disappear in retreat.

35. The condition preceeding the assured method of at-
taining Allah's assistance is that you should assist His
true religion. If you offer assistance to His deen then
difficulties and obstacles in life will turn into means
for your pleasure in this world, and the earth and skies
and whatever it contains will be of assistance to you.
Those who after carrying out Allah's work despair the
mercy and pleasure of Allah would be most unfortu-
nate and wilfully transgressing His laws.

36. What is termed to be divine assistance and unforseen
power is not bestowed initially but is disseminated at
the appropriate occasion and time.

3
c

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