What is the historical significance of Ghar e Hira?

During his youth, the Holy Prophet (peace be upon him) travelled to several places in Syria and Palestine in the capacity of a merchant. In between his commercial undertakings, he also worked as a shepherd. This afforded him the opportunity for quiet thought and meditation far from the maddening crowds of Makkah.

When the Holy Prophet (peace be upon him) was nearly forty years of age, one night while seated in deep thought and meditation in the cave of the Mount Hira, Hazrat Jibrail or the angel Gabriel (may God be pleased with him) came to him with a piece of silk brocade on which some words were written and said, “Read”. The Prophet (peace be upon him) replied, “I cannot read!” But the angel repeated his words three times and said:

“Read in the name of thy Lord who created
Man from blood coagulated
Read! Thy Lord is wondrous kind
Who by the pen has taught mankind
Things they knew not, being blind.”

This was the first revelation. It affected the Holy Prophet (peace be upon him) so deeply that he trembled all over and turned pale. He rose from his seat and hurried home where he related the incident to his wife – Hazrat Khadija bint Khuwaylid (may God be pleased with her). She comforted him and told him that he was the Prophet. In order to confirm her opinion, she went to her cousin, Waraqa bin Naufal, who was a ‘hanif’ or monotheist. This meant that he still followed the same uncorrupted religion of the Prophet Abraham (peace be upon him). He also supported her. Encouragements from his wife and her cousin comforted Hazrat Muhammad (peace be upon him).

There after the Holy Prophet (peace be upon him) received the message of the God Almighty through the angel Gabriel that he was the Messenger of Allah and His Rasul. And that he was to deliver the message of Islam to the idolaters of Makkah in particular and the non-Muslims of the world in general. The Prophet (peace be upon him) returned and busied himself with the increasing burdens of prophet hood. He stood at the threshold of the most critical period in his own life and the history of the world. At first he conveyed the message privately to the close circle of his relatives and friends. But later on the message was spread in all directions. Thus God perfected religion. Sensible minds in Arabia understood that the mission of the Holy Prophet (peace be upon him) was true and free from any worldly ambitions.


Not only was Mount Hira the choicest refuge of Hazrat Muhammad (peace be upon him) but it also became a much frequented ziyarat in subsequent centuries.

The Mount itself would be known as Jabal e Noor or the Mountain of Light. Particularly during the Hajj season is this cave visited by pilgrims in large numbers. But Umrah pilgrims keep visiting it off and on throughout the year. Devotees of the Holy Prophet (Ashiq e Rasool) climb the rock to reach the top where the cave is located. Strictly following the way of the Prophet (peace be upon him), they climb the steep enthusiastically and make the descent anxiously. By no means is this the only way, or the compulsory way. Pilgrims can climb and descend the way they like it or in a way that is not hazardous to their health. This is just for those who wish to see the Cave of Hira from inside and in accordance with the Sunnah.

The Mount Hira is only three kilometres away from Makkah at the end of the Jabal An Nur Road. Vehicles may or may not go beyond Bilal bin Rabah Mosque. This is where the said road terminates and the Ghar e Hira Trail begins. The passage is about half a kilometre of unpaved dirt road and may not be for everyone

.Mount Hira

This is Mount Hira (Jabal Hira), which lies about two miles from the Ka’bah. Near the top is a small cave, a little less than 4 meters in length and a little more than one and a half meters in width. It was here that the Prophet Muhammad (ﷺ) received the first revelations of the Holy Quran during the month of Ramadhan in 610 CE. The mountain is also known as Jabal Noor (the Mountain of Light).

The Prophet (ﷺ) first began to have revelations in the form of good dreams which came true. Then he began to like solitude. He would go to the cave of Hira and meditate there in solitude for a number of days and nights. He would take provisions with him to stay for an extended period, and when he returned to Khadija (رضي الله عنه), he would stock up again and go back to the cave. This was his practice until Truth was revealed to him by an angel while he was in the cave of Hira.

During Tahajjud time one night, when he was alone in the cave, there came to him an angel in the form of a man. The angel said to him, “Recite!”. “I cannot read”, the Prophet (ﷺ) replied. The angel took hold of him a second time and pressed him until he could not endure it any longer. After letting him go, the angel again said, “Recite!”. Again the Prophet (ﷺ) replied “I cannot read”. The angel further embraced him again until he had reached the limit of endurance and said “Recite!” for the third time the Prophet (ﷺ) said “I cannot read”. The angel released him and said: “Read in the name of your Lord, the Creator. He Who created man from a clot. Read! And your Lord is the Most Bounteous. Who taught by the Pen, taught man what he knew not.” [96:1-5]

This was the first day of his Prophethood and these were the first verses of the Quran revealed to him. He recited these words after the angel, who thereupon left him; and he said; “It was as though the words were written on my heart.” He was very alarmed by the experience and feared that he had become possessed.

The Prophet (ﷺ) fled from the cave, and when he was halfway down the slope of the mountain he heard a voice above him saying: “O Muhammad, thou art the Messenger of God, and I am Jibraeel (Gabriel)”. The Prophet (ﷺ) stood gazing at the angel; then he turned away from him, but whichever way he looked the angel was always there on the horizon, whether it was to the north, east, south or west. Finally the angel turned away. The Prophet (ﷺ) was terrified and his heart was pounding hard. He returned home to Khadija (رضي الله عنها) and said, “Cover me!”. Khadija (رضي الله عنها) covered him and helped him calm down.

The Quran tells us that the first revelation descended in Ramadan on the ‘Night of Power’.“The month of Ramadan is the month in which the Quran was revealed.” [2:185]
“We have indeed revealed this message during the Night of Power.” [97:1]
The entire Quran was revealed over a period of approximately 22 years, 5 months and 14 days.

Twelve Proofs that Muhammad is a True Prophet

I ask Allah that He facilitates tat this essay reaches every ear, falls under the sight of every eye, and is understood by every heart...

Muhammad the son of `Abdullah is Allah's Prophet and the Final Messenger Sent by Allah to the Inhabitants of Earth.

My brothers and sisters everywhere! You should know that the Messenger, Muhammad the son of `Abdullah (may Allah's blessings and peace be upon him) is Allah's Messenger in reality and truth. The evidences that show his veracity are abundant. None but an infidel, who out of arrogance alone, could deny these signs.

Among these proofs:

1. Muhammad (may Allah's blessings and peace be upon him) was raised illiterate, unable to read or write, and remained like that till his death. Among all his people, he was known as being truthful and trustworthy. Before receiving revelation, he had no prior knowledge of Religion or any previously sent Message. He remained like that for his first forty years. Revelation then came to Muhammad with the Koran that we now have between our hands. This Koran mentioned most of the accounts found in the previous scriptures, telling us about these events in the greatest detail as if he witnessed them. These accounts came precisely as they were found in the Torah sent down to Moses and in the Gospel sent down to Jesus. Neither the Jews or Christians were able to belie him regarding anything that he said.

2. Muhammad (may Allah's blessings and peace be upon him) also foretold of everything that would occur to him and his community after him, pertaining to victory, the removal of the tyrannical kingdoms of Chosroes [the royal title for the Zoroastrian kings of Persia] and Caesar, and the establishment of the religion of Islam throughout the earth. These events occurred exactly as Muhammad foretold, as if he was reading the future from an open book.

3. Muhammad (may Allah's blessings and peace be upon him) also brought an Arabic Koran that is the peak of eloquence and clarity. The Koran challenged those eloquent and fluent Arabs of his time, who initially belied him, to bring forth a single chapter like the Koran. The eloquent Arabs of his day were unable to contest this Koran.

Indeed, till our day, none has ever dared to claim that he has been able to compose words that equal-or even approach-the order, grace, beauty, and splendor of this Glorious Koran.

4. The life history of this Noble Prophet was a perfect example of being upright, merciful, compassionate, truthful, brave, generous, distant from all evil character, and ascetic in all worldly matters, while striving solely for the reward of the Hereafter. Moreover, in all his actions and dealings, he was ever mindful and fearful of Allah.

5. Allah instilled great love for Muhammad (may Allah's blessings and peace be upon him) in the hearts of all who believed in and met him. This love reached such a degree that any of his companions would willingly sacrifice his (or her) self, mother or father for him.

Till today, those who believe in Muhammad honor and love him. Anyone of those who believe in him would ransom his own family and wealth to see him, even if but once.

6. All of history has not preserved the biography of any person in the manner it has preserved the life of Muhammad, who is the most influential human in history.

Nor has the entire earth known of anyone whom every morning and evening, and many times thereafter throughout the day, is thought of by those who believe in him. Upon remembering Muhammad, the believers in him will greet him and ask Allah to bless him. They do such with full hearts and true love for him.

7. Nor has there every been a man on earth whom is still followed in all his doings by those who believe in him.

Those who believe in Muhammad, sleep in the manner he slept; purify themselves (through ablution and ritual washing) in the manner he purified himself; and adhere to his practice in the way they eat, drink, and clothe themselves.

Indeed in all aspects of their lives, the believers in Muhammad adhere to the teachings he spread among them and the path that he traveled upon during his life.

During every generation, from his day till our time, the believers in this Noble Prophet have fully adhered to his teachings. With some, this has reached the degree that they desire to follow and adhere to the Prophet's way in his personal matters regarding which Allah has not sought of them to adhere to in worship. For example, some will only eat those specific foods or only wear those specific garments that the Messenger liked.

Let alone all that, all those who believe in Muhammad repeat those praises of Allah, special prayers, and invocations that he would say during each of his actions during day and night, like: what he would say when he greeted people, upon entering and leaving the house, entering and leaving the mosque, entering and leaving the bathroom, going to sleep and awaking from sleep, observing the new crescent, observing the new fruit on trees, eating, drinking, dressing, riding, traveling and returning from travel, etc.

Let alone all that, all those who believe in Muhammad fully perform-even to the minute detail-every act of worship-like prayer, fasting, charity, and pilgrimage-as this Noble Messenger (may Allah's blessings and peace be upon him) taught and as he himself performed.

All of this allows those who believe in him, to live their lives in all aspects with this Noble Messenger as their example, as if he was standing before them, for them to follow in all their doings.

8. There has never been nor will there ever be a man anywhere upon this earth who has received such love, respect, honor, and obedience in all matters-small and large alike-as has this Noble Prophet.

9. Since his day, in every region of the earth and during every period, this Noble Prophet has been followed by individuals from all races, colors and peoples. Many of those who followed him were previously Christians, Jews, pagans, idolaters, or without any religion. Among those who chose to follow him, were those who were known for their sound judgment, wisdom, reflection, and foresight. They chose to follow this Noble Prophet after they witnessed the signs of his truthfulness and the evidences of his miracles. They did not choose to follow Muhammad out of compulsion or coercion or because they had adopted the ways of their fathers and mothers.

Indeed many of the followers of this Prophet (may Allah's blessings peace be upon him), chose to follow him during the time when Islam was weak, when there were few Muslims, and when there was severe persecution of his followers on earth. Most people who have followed this Prophet (may Allah's blessings and peace be upon him) have done so not to acquire some material benefits. Indeed many of his followers have suffered the greatest forms of harm and persecution as a result of following this Prophet. Despite all this harm and persecution, this did not turn them back from his religion.

My brethren! All of this clearly indicates to anyone possessing any sense, that this Prophet was truly and really Allah's messenger and that he was not just a man who claimed prophethood or spoke about Allah without knowledge.

10. With all this, Muhammad came with a great religion in its credal and legal make-up.

Muhammad described Allah with qualities of complete perfection, and at the same time in a manner that is free of ascribing to Him any imperfection. Neither the philosophers or the wise could ever describe Allah like such. Indeed it is impossible to imagine that any human mind could conceive of an existing being that possesses such complete ability, knowledge, and greatness; Who has subdued the creation; Who has encompassed everything in the universe, small or large; and Who possesses such perfect mercy.

Nor is it in the ability of any human being to place a perfect law based upon justice, equality, mercy and objectivity for all human activity on earth like the laws that Muhammad brought for all spheres of human activity - like buying and selling, marriage and divorce, renting, testimony, custody, and all other contracts that are necessary to uphold life and civilization on earth.

11. It is impossible that any person conceive wisdom,, morals, good manners, nobleness of characters as what this honorable Prophet (may Allah's blessings and peace be upon him) brought.

In a full and complete manner, Muhammad spread a teaching regarding character and manners toward one' parents, relatives, fiends, family, humanity, animals, plants and inanimate objects. It is impossible for the human mind alone to grasp all of that teaching or come with a similar teaching.

All of that unequivocally indicates that this Messenger did not bring an) of this religion from his own accord, but that it was rather a teaching and inspiration that he received from the One Who created the earth and the high heavens above and created this universe in its miraculous architecture and perfection.

12. The legal and credal make-up of the religion that the Messenger, Muhammad, (may Allah's blessings and peace be upon him) brought resembles the engineering of the heavens and the earth. All of that indicates that He who created the heavens and the earth is the One Who sent down this great law and upright religion.

The degree of inimitability of the Divine law that was sent down upon Muhammad is to the same degree of inimitability of the Divine creation of the heavens and earth. For just as humanity cannot create this universe, in the same manner humanity cannot bring forth a law like Allah's law that He sent down upon His servant and messenger Muhammad (may Allah's blessings and peace be upon him).

The Fundamentals of Islamic Belief

One could be forgiven for assuming that any group with the word Islam in its title would be Muslim.  But when it comes to the group calling itself the “Nation of Islam”, one must be very wary indeed.  To be Muslim means to hold certain fundamental theological beliefs.  The Muslim profession of faith is:

“I bear witness that there is no god but God, and I bear witness that Mohammed is a prophet of God.”

To elaborate on these statements, to be a Muslim means to believe that God is One, unique.  He has no partners, no associates, no Son, nor did He ever become incarnate.  As chapter 112 of the Quran makes clear:

“He is God, the only One,

God the Everlasting.

He did not beget and is not begotten,

And none is His equal.”

In Islam the ascribing of partners to God, referred to as shirk, is the greatest of all sins.  The Quran states explicitly in chapter 4, verse 36:

“Serve God, and join not any partners with Him.”

Secondly, Muslims believe Mohammed to have been the “Seal” or last of the prophets.  To recognize anyone after Mohammed claiming to be a prophet, negates one’s Islam.  As is stated in the Quran:

“O people!  Mohammed has no sons among ye men, but verily, he is the Messenger of God and the last in the line of Prophets. And God is aware of everything.” (Quran 33:40)

This is reinforced by various sayings of Prophet Mohammed, may the mercy and blessings of God be upon him:

“The tribe of Israel was guided by prophets. When a prophet passed away, another succeeded him. But no prophet will come after me; only caliphs will succeed me.” (Saheeh Al-Bukhari)

“In My Ummah, there shall be born Thirty Grand Liars (Dajjals), each of whom will claim to be a prophet, But I am the Last Prophet; there is No Prophet after Me.” (Abu Dawood, At-Tirmidhi)

The Errant Theology of the “Nation of Islam”

The “Nation of Islam” does not adhere to these core tenets of Islamic theology.  They believe that God appeared on earth in the person of their founder, a “great man from the East”, Master W. Fard Muhammad, a preacher who first came to public attention in the USA on July 4, 1930 then mysteriously “departed the scene” on February 26, 1934.  As the NOI website unambiguously declares:

“WE BELIEVE that Allah (God) appeared in the Person of Master W. Fard Muhammad, July, 1930; the long-awaited “Messiah” of the Christians and the “Mahdi” of the Muslims.”

In 1934 following the unexplained departure of the “Master”, the organization he founded came to be headed by one Elijah Poole, who became known as the Honorable Elijah Muhammad.  Until very recently, the “Nation of Islam” accorded the status of prophet to Elijah Muhammad.

Therefore it is clear that despite their name and calling themselves Muslims, “Nation of Islam” beliefs about God and prophethood are glaringly incompatible with Islam.

Louis Farrakhan, current leader of the Nation of Islam, finally allowed to enter the UK after a court orders the lifting of a 15-year government ban.

“Honorable” Elijah Muhammad, the “prophet” of the Nation of Islam.

“Master” W. Fard Muhammad in whose person God appeared in early 1930’s America, according to Nation of Islam beliefs.

 Racist ideology also at odds with universal Islam

A third area of non-compliance with Islam, and the one which receives by far the greatest attention in the secular media, is the issue of race.  The present “Nation of Islam” leader, Louis Farrakhan, is on record as having made objectionable anti-Jewish (as distinct from anti-Zionist) remarks.  Among other unfortunate utterances, he is alleged to have referred to Judaism as a “gutter religion”.

Moreover, the NOI is a segregationalist organization exclusively for black people descended from slaves.  Proper Islam is a universal religion open to people of every race.  Muslims are supposed to differentiate between people on the basis, not of ethnic origin, but of piety and upright behavior.  As the Quran makes clear:

“And mankind is naught but a single nation.” (Quran 2:213)

“O Mankind!  Most certainly, it is We (God almighty) who have Created you all from a single (pair) of a male and a female, And it is We who have made you into nations and tribes, that ye may recognize each other.  Verily, the noblest of you in the sight of God is (he who is) the most righteous of you.” (Quran 49:13)

And in his final sermon, Prophet Mohammed made clear that racism has no place in Islam:

“O people!  Verily your Lord is one and your father is one. All of you belong to one ancestry of Adam and Adam was created out of clay. There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab; nor for white over the black nor for the black over the white except in piety. Verily the noblest among you is he who is the most pious.”

In contrast, the NOI has a pronounced anti-white bias.  They refer to blacks as God’s chosen people and Caucasians as white devils.  They call for a separate homeland for American blacks, for racially segregated education and for a ban on interracial marriage.  To quote again from their website:

We believe we are the people of God’s choice.

WE BELIEVE this is the time in history for the separation of the so-called Negroes and the so-called white Americans.

We want our people in America whose parents or grandparents were descendants from slaves, to be allowed to establish a separate state or territory of their own--either on this continent or elsewhere.

We want all black children educated, taught and trained by their own teachers.

We believe that intermarriage or race mixing should be prohibited.

Waldain Ke Huqooq - Maa Baap Ke Huqooq

    والدین کے حقوق

جنت کا ساتھی:

      حضرتِ سیِّدُنا موسی عَلَیْہِ السَّلَام نے اللہ پاک کی بارگاہ میں عرض کی کہ مجھے  میرا جنت کا ساتھی دکھا دے۔ اللہ پاک نے فرمایا: فلاں شہر کا قصائی تمہارا جنت کا ساتھی ہے۔ حضرت موسی عَلَیْہِ السَّلَام اس قصائی سے ملنے پہنچے تو اس نے آپ عَلَیْہِ السَّلَام دعوت کی۔ جب کھانے  کے لئے بیٹھے تو قصا ئی  نے ایک بڑی سی ٹوکری اپنے پاس رکھ لی۔ دو نوالے ٹوکری میں ڈالتا اور ایک نوالہ خود کھاتا۔ اتنے میں دروازے پر دستک ہوئی۔ قصائی باہر گیا، حضرت موسی عَلَیْہِ السَّلَام نے ٹوکری میں نظر کی تو کیا دیکھتے ہیں کہ ٹوکری میں بوڑھے مرد و عورت ہیں جیسے ہی ان  کی نظر حضرت موسی عَلَیْہِ السَّلَام پر پڑی، ان کے ہونٹوں پر مسکراہٹ پھیل گئی پھر ان بزرگوں نےآپ عَلَیْہِ السَّلَام کی رسالت کی گواہی دی  اور ُاسی وقت انتقال کرگئے۔ قصائی جب واپس آیا تو اپنے فوت شدہ والدین  کو دیکھ کر سارا معاملہ سمجھ گیا اور حضرت موسی عَلَیْہِ السَّلَام کا ہاتھ چومتے  ہوئے کہنے لگا: مجھے لگتا ہے کہ آپ اللہ پاک کے نبی حضرت موسی عَلَیْہِ السَّلَام ہیں؟ فرمایا ہاں تمہیں کیسے اندازہ ہوا؟ کہنے لگا کہ میرے والدین روز یہ دعا کرتے تھے: اے اللہ پاک ہمیں حضرت موسی عَلَیْہِ السَّلَام کا دیدار کرتے ہوئے موت دینا۔ ان کے اچانک انتقال کرنے سے میں نے اندازہ لگایا کہ آپ ہی حضرت موسی عَلَیْہِ السَّلَام ہیں۔ جب میری ماں کھانا کھالیتی تو مجھے اس طرح دعا دیتی:یا اللہ پاک میرے بیٹے کو جنت میں حضرت موسی عَلَیْہِ السَّلَام کا ساتھی بنانا۔ حضرت موسی عَلَیْہِ السَّلَام نے فرمایا: مبارک ہو  کہ اللہ پاک نے تمہیں میرا جنت کا ساتھی بنایا ہے۔

والدین کی شان بزبان قرآن:

اللہ پاک نے قرآن پاک کے کئی مقامات میں والدین کی اہمیت و مرتبے کو اجاگر کیا ہے۔ اللہ پاک قرآن کریم میں ارشاد فرماتا ہے:’’اور ماں باپ کو اُف تک نہ کہو اور نہ ہی انہیں جھڑکو اور ان سے نرمی سے بات کرو!‘‘(پ ۱۵، بنی اسرائیل، آیت۲۳(اللہ اکبر! ہمیں تو والدین کو اُف تک کہنے سے منع کیا جا رہا ہے جبکہ آج کل کی نادان اولاد کے نزدیک والدین کو اولڈ ہاؤس میں چھوڑ کر آنا کوئی برائی ہی نہیں!

احادیث مبارکہ میں بھی والدین کی قدر و اہمیت بیان کی گئی ہے: چنانچہ

حضور  اقدس صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم کا فرمانِ عالی شان ہے: جس شخص سے اسکے والدین راضی ہوں اللہ پاک اس سے راضی ہے اور جس سے اس کے والدین ناراض ہوں اس سے اللہپاک بھی ناراض ہے۔ (ترمذی)

حدیث مبارکہ میں تو ماں باپ کو جنت دوزخ  سے تعبیر کیا گیا  اللہپاک کے نبی صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم سے ایک شخص نے  پوچھا:یا سولُ اللہ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم ماں باپ کا اولاد پر کیا حق ہے؟ اللہ کے نبی صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم نے ارشاد فرمایا: ماں باپ تیری جنت اور دوزخ ہیں۔ (ابن ماجہ)

ایک اور مقام پر ارشا د فرمایا: سب گناہوں کی سزا قیامت میں ملے گی لیکن ماں باپ کے نافرمان کو اللہ پاک دنیا میں ہی سزا دے دیتا ہے۔ (شعب الایمان)

حدیث پاک کا مضمون ہے: جو بچہ اپنے ماں باپ کو محبت کی نگاہ سے دیکھے اللہ پاک اسے مقبول حج کا ثواب عطا فرمائے گا اللہ اکبر! ذرا سوچئے کہ محبت سے دیکھنے کا یہ اجر ہے تو خدمت کرنے کا عالم کیا  ہوگا! ایک صحابی رسول نے عرض کی: حضور صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم اگر کوئی دن میں سو بار دیکھے؟ آقا  صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم فرماتے ہیں: کوئی سو بار بھی  دیکھے تو اسے اللہ پاک مقبول حج کا ثواب عطا فرمائے گا۔ (شعب الایمان، حدیث7859، ج6، ص186)

ماں کی شان:

ایک شخص رسولُ اللہ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم کی بارگاہ میں حاضر ہو کر عرض گزار ہوا: یارسول اللہ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم! میرے حسنِ اخلاق کا زیادہ حق دار کون ہے؟ ارشاد فرمایا: ’’تمہاری ماں‘‘ اس نے دوبارہ عرض کی: اس کے بعد کون؟ ارشاد فرمایا: ’’تمہاری ماں‘‘ تیسری بار عرض کی: اس کے بعد کون؟ تو آپ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم نے اس مرتبہ بھی یہی ارشاد فرمایا: ’’تمہاری ماں‘‘ اس نے پھر عرض کی: اس کے بعد کون؟ تو آپ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم نے ارشاد فرمایا: ’’تیرا باپ‘‘، پھر قریبی کا زیادہ حق ہے پھر جو اس کے بعد قریبی ہو۔ (صحیح بخاری)

ایک صحابی رَضِیَ اللہُ عَنْہ نے نبی کریم صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم کی بارگاہ میں عرض کی: ایک راستے میں ایسے گرم پتھر تھے کہ اگر گوشت کا ٹکڑا اُن پر ڈالا جاتا تو کباب ہوجاتا! میں اپنی ماں کو گردن پر سوار کرکے چھ میل تک لے گیا ہوں، کیا میں ماں کے حقوق سے فارغ ہوگیا ہوں؟ سرکار مدینہ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم نے فرمایا: تیرے پیدا ہونے میں درد کے جس قدر جھٹکے اس نے اٹھائے ہیں شاید یہ ان میں سے ایک جھٹکے کا بدلہ ہوسکے۔)اَلْمُعْجَم الصَّغِیر لِلطّبَرانی (

باپ کی شان:

رسولُ اللہ صَلَّی اللہُ عَلَیْہِ وَاٰلِہٖ وَسَلَّم ارشاد فرماتے ہیں: اللہ پاک کی رضا والد کی رضا میں ہے اور اللہ پاک کی ناراضی والد کی ناراضی میں ہے۔ )سنن الترمذي)

بے شک تمام نیک اعمال سے بڑھ کر نیک عمل یہ ہے کہ بیٹا اپنے باپ کے دوستوں سے اچھا سلوک کرے۔ (الصحیح المسلم)

بینک سے ریٹائرڈ تو گھر سے ریٹائرڈ:

ایک عمر رسیدہ بزرگ پانچ بیٹوں اور دو بیٹیوں کے والد ہیں اور کراچی کے مشہور علاقے میں واقع اولڈ ہاؤس میں رہتے ہیں۔  صحافت میں ماسٹرز کر رکھا ہے اور بینک افسر کی حیثیت سے ریٹائرڈ ہوئے اور گھر چھوڑ کر اولڈ ہاؤس آگئے، کہتے ہیں: پہلے میرے بچے مجھ سے بہت ڈرتے تھے۔ اب میں بوڑھا ہوگیا ہوں اس لیے اب وہ مجھ سے نہیں ڈرتے۔ ایک بیٹے کو میں نے ہی بینک میں لگایا تھا اور اب وہ مینیجر بن گیا ہے۔ ریٹائرمنٹ پر جو رقم ملی اس سے تین منزلہ مکان بنایا ہے جس میں سب رہتے ہیں۔

      پیارے دوستو! ماں باپ اس لئے نہیں کہ انہیں گھر سے نکالا جائے بلکہ انہیں توسرآنکھوں پر بٹھانا چاہیے۔یہ کمال ہستیاں بہت دکھی ہوں پھر بھی اظہار نہیں کرتے بلکہ بعض ماں باپ تو بچوں کے سامنے بولنے سے ڈرتے ہیں کہ زیادہ بولا تو اولاد گھر سے نہ نکال دے۔ حیرت ہے ایسی اولاد پر جس کے ماں باپ ان سے بات کرنے میں ڈرتے ہوں۔ تعجب ہے اس بیٹی پرجس سے ماں بات کرنے میں ہچکچائے کہ بیٹی مجھ پر چیخے گی! آپ غور تو کریں یہ کتنا بڑا گناہ ہے، کتنی بڑی نافرمانی ہے۔ اولاد کا ایک حق یہ بھی ہے کہ اولاد  کا انداز والدین کے سامنے ایسا ہو جیسا غلام کا انداز اپنے آقا کے سامنے ہوتا ہے مگر کیا آج ایسا نہیں کہ بعض والدین اپنی اولاد کے سامنے غلام بنے نظر آتے ہیں کہ بیٹا میرا یہ کام کردو! بیٹا مجھے تھوڑے سے پیسے دے دو اور بیٹا جھاڑ رہا ہوتا ہے  کہ یہ میرے پیسے ہیں! آپ پریشان نہ کیا کریں! ابو آپ کو سمجھ ہی نہیں آتی، امی آپ پرانی باتیں نہ کیا کریں، اب زمانہ بہت بدل گیا ہے۔ کیا یہ انداز ہوتا ہے والدین سے بات کرنے کا؟ ان کو اولاد یہ کہتی ہے کہ سمجھ نہیں آتی، ان کو تو تب بھی سمجھ آتی تھی جب اولاد کو بولنا نہیں آتا تھا بچہ روتا تھا تو ماں کو پتہ چل جاتا تھا کہ پیٹ میں درد ہورہا ہے یا بھوک لگ رہی ہے۔ ماں باپ کا نعم البدل ہو ہی نہیں سکتا کیو نکہ ماں باپ اپنی اولاد کی خاطر  زندگی کے شب و روز قربان کردیتے ہیں۔ باپ صبح سے رات تک صرف اس لئے محنت کرتا ہےکہ میری اولاد اچھا کھاسکے، اچھا پہن سکے، اچھا پڑھ سکے، معاشرے میں عزت و مقام حاصل کرسکے جبکہ ماں نو ماہ اپنے پیٹ میں رکھ کر، پیدائش کے وقت سخت تکلیف برداشت کرکے، اپنا خونِ جگر پلاکر، اپنی رات کی نیندیں قربان کرکے  اپنی اولاد کی تر بیت کرتی ہے۔

ماں باپ کے ساتھ ناروا سلوک کرنے والے کو دنیا میں کس طرح سزا ملتی ہے،ایک  عبرت انگیز حکایت   ملاحظہ کریں: چنانچہ ایک سنگ دل بیٹا اپنے بوڑھے باپ سے تنگ آ کر جنگل میں چھوڑنے پر آمادہ ہوگیا۔ جب جنگل میں اپنے باپ کو لے کر پہنچا تو باپ نے کہا: بیٹا سردی کا موسم ہے، مجھے کم از کم ایک کمبل تو دے جاؤ! اس وقت بوڑھے شخص کا پوتا  بھی وہاں موجود تھا۔ بیٹے نے اپنے بیٹے سے کہا: گھر جاؤ اور ایک کمبل لے کر آؤ۔ بیٹا گھر آیا، کمبل پھاڑ کر آدھا کیا اور جنگل کی طرف روانہ ہوگیا، جنگل پہنچتے ہی جب آدھا کمبل باپ کے حوالے کیا تو باپ حیرت ذدہ ہوکر بولا: آدھا کمبل کہاں گیا؟ بیٹے نے جواب دیا کہ وہ آدھا کمبل تو میں آپ کے لئے چھوڑ آیا ہوں  جب آپ بوڑھے ہوجائیں گے تو میں بھی آپ کو جنگل میں چھوڑ جاؤں گا  اور باقی ماندہ آدھا کمبل آپ کو لاکر دے دوں گا۔

                                                                                                اللہ پاک ہمیں  والدین کی قدر عطا فرمائے اور ان کی خدمت کرنے کی توفیق عطا فرمائے۔آمینم

Tasbih – How to recite Salatul Tasbih & its benifits

This article discusses the significance and benefits of praying Salat ul Tasbih.
Our Beloved Prophet Mohammed (SAW) once said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him).

“Oh, uncle! Shall I not give you Shall I not grant you Shall not award you Shall not do mercy on you. When you do ten things Allah will forgive your sins of the future, and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed”. He then (SAW) clarified the way how to pray Salatul Tasbih. He said the person who prays this Salah one in a day or every Friday or one in every month or only one Time in a whole year and if this is not possible then at least one time in a lifetime.(Abu’Dawood and Tirimzi)

How to pray salatul Tasbih

Salatul Tasbih has four Rakat, and it can pray and read at any time a day. But do not pray (Namaz) on away time and sunrise sunset makrooh time because Islam does not allow to pray in these times. So, keep in your mind these forbidden times for performing Salat (namaaz). But it is preferred before Zuhr (Fatawa Alamgeeri)

The Tasbih to be read in Salatul Tasbih:
“Subhan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar.”

Method:

 
Here is the method of how to pray Salatul Tasbih. The goal is to recite above Tasbih 300 times in Four Rakah with the following method.

learn_Quran, Quran_courses_online, learn_tajwid, learn_tajweed, new_muslim

First Rakaat:

 
In the first rakaat, after reading Sana “Subhaana Kallahumma…”, read the above tasbih 15 times. Now recite Aaoz “Aoozubillah…”, Bismillah “Bismillah…”, Then read sura Fatiha and a Surah or minimum of three small Ayayhs then read the tasbih 10 times again. Go to Roku saying Takbeer (Allah Hoo Akbar), after reciting “Subhaana Rabbiyal Azeem” minimum of three times read the tasbih 10 times in Ruku. Saying “Samee Allahu Liman Hamidah Rabbana Lakal Hamdh” gets up from ruku to qiyam position.

Now read the tasbih 10 times. Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after reciting “Subhaana Rabbiyal A’la” minimum of three times read the tasbih ten times in Sajdah. Now go after first Sajdah go to Jalsa (sitting position) saying Takbeer (Allah Hoo Akbar). Sit in Jalsa read Tasbih ten times. Go to Sajood again saying Takbeer (Allah Hoo Akbar) and after reciting “Subhaana Rabbiyal A’la” minimum of three times read the tasbih ten times in Sajdah again.

Second Rakaat:

 
Get up to begin 2nd rakat saying Takbeer (Allah Hoo Akbar).

Do rakah #2 in the same fashion, but before reading Bismillah “Bismillah…”, and Surah Fatiha, read the Tasbeeh 15 times. Follow the rest as you did in the first Rakat. After the second Sajdah of Second Rakat sits in Qaidah Oola (first sitting) read Attahiyat, Durood and Dua then get up for 3rd rakaat without saying Salam.

Begin third Rakat, just like the first Rakat, with Sana “Subhaana Kallahumma…”, read the above tasbih 15 times. Follow the rest as you did in the first Rakat until you sit for Qaidah Akihra (last sitting) after the second sajdah of fourth Rakah.

In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.

I hope you all know that how to pray Salatul Tasbih. No doubt this Salah has many rewards. So, being a Muslim try to pray Salatul Tasbih.

Our Beloved Prophet Mohammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed.

Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime

This salaat (namaz) is offered in four rakat at a time and can be read in any part of the day and night besides Zawal and Sunrise and Sunset makrooh times, keeping in mind the forbidden times for performing Salat (namaaz). But is is preferred before Zuhr (Fatawa Alamgeeri)

The Tasbih to be read in Salaat-Ul-Tasbeeh:
" Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar "

Method:

Goal is to recite above Tasbih 300 times in Four Rakah with the following method.
In the first rakaat, after reading Sana "Subhaana Kallahumma...", read the above tasbih 15 times.

Now recite Aaoz "Aoozubillah...", Bismillah "Bismillah...", Then read sura Fatiha and a Surah or minimum of three small Ayayhs then read the tasbih 10 times again.
Go to ruku saying Takbeer (Allah Hoo Akbar), after reciting "Subhaana Rabbiyal Azeem" minimum of three times read the tasbih 10 times in Ruku.
Saying "Samee Allahu Liman Hamidah Rabbana Lakal Hamdh" get up from ruku to qiyam position.

Now read the tasbih 10 times.
Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after reciting "Subhaana Rabbiyal A'la" minimum of three times read the tasbih 10 times in Sajdah.
Now go after first Sajdah go to Jalsa (sitting position) saying Takbeer (Allah Hoo Akbar). Sitting in Jalsa read tasbih 10 times.

Go to sajda again saying Takbeer (Allah Hoo Akbar) and after reciting "Subhaana Rabbiyal A'la" minimum of three times read the tasbih 10 times in Sajdah again.
Get up to begin 2nd rakat saying Takbeer (Allah Hoo Akbar).

Do rakah #2 in same fashion, but before reading Bismillah "Bismillah...", and Surah Fatiha, read the tasbih 15 times. Follow the rest as you did in first Rakat.
After second Sajdah of Second Rakat sit in Qaidah Oola (first sitting) read Attahiyat, Durood and Dua then get up for 3rd rakaat without saying Salam.

Begin third Rakat, just like the first Rakat, with Sana "Subhaana Kallahumma...", read the above tasbih 15 times. Follow the rest as you did in first Rakat untill you sit for Qaidah Akihra (last sitting) after second sajdah of fourth Rakah.
In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.

Special notes for Salat-Ul-Tasbih:
1) Do not count loudly. It will break Salah
2) Do not count on fingers or by holding a Bead Tasbih in hand. It is Makruh.
3) You may count by pressing the fingers as a reminder. For example if you are in Ruku. You me press pinky of your right hand first for the first count, then the finger next to it for second count, then the middle finger for third count, following this method untill you reach the pinky of left hand will give you an exact count of ten. Use the same method in Qayam, Sajdah and Jalsa.
4) If missed a count then make it up in the next posture. For example if forgot to recite Tasbih after Surah in Qayam. Then you may recite Tasbish 20 times instead of 10 in Rukuh after "Subhaana Rabbiyal Azeem". Missed Tasbih cannot be recited in Qayam after ruku and Jalsa between Sajdah. If you missed the Tasbih in Ruku then recite 20 in the first Sajdah instead of the Qayam after rukuh. Similarly if missed the Tasbih in first Sajdah then do not make it up in Jalsa. Instead recite missed tasbih in the second Sajdah. If Tasbih has been missed in last sajdah of second or fourth Rakah then you can recite the missed ones before Attahiyat in Qaidah.
5) If you miss a wajib in Salah and have to do Sajdah Sahaw. You dont have to recite Tasbih in Sajdah sahoo, since the 300 count has been estalished. But if you had missed Tasbih in any of the postures and remeber it now. Then you may recite the missed Tasbih in Sajdah Sahaw now.
6) It is preferable to recite after Surah Fatiha Sura Takathuur in the first raka’, Surah Wal A’sr in the second raka’, Surah Kaferoon (qul ya aiyuhal Kafiroon) in the third and Surah Akhlas (Qul hu Allah-hu ahd) in the fourth raka’. If one does not remember these surah they can recite the ones they prefer.

FLIGHT JANAZAH

When we are leaving this world for the next one, it shall be like a trip to another country.Where details of that country won’t be found in glamorous travel brochures but in the Holy Qura’an and the Hadiths.Where our plane won’t be Indian Air Lines, British Airways, Gulf Air or Emirates but Air Janazah.

Where our luggage won’t be the allowed 30 Kgs but our deeds no matter how heavy they weigh.

You don’t pay for excess luggage. They are carried free of charge, with your Creator’s compliment.Where our dress won’t be a Pierre Cardin suit or the like but the white cotton shroud.Where our perfume won’t be Channel, Paco Rabane, but the camphor and attar.Where our passports won’t be Indian, British, French or American but Al Islam.

Where our visa won’t be the 6 months leave to stay or else but the “La Illaha Illallah”. Where the airhostess won’t be a gorgeous female but Isra’iil and its like. Where the in-flight services won’t be 1st class or economy but a piece of beautifully scented or foul smelling cloth. Where our place of destination won’t be Heathrow Terminal 1 or Jeddah International Terminal but the last Terminal Graveyard. Where our waiting lounge won’t be nice carpeted and air-conditioned rooms but the 6 feet deep gloomy Qabar.

Where the Immigration Officer won’t be His Majesty’s officers but Munkar and Nakeer. They only check out whether you deserve the place you yearn to go. Where there is no need for Customs Officers or detectors. Where the transit airport will be Al Barzakh. Where our final place of destination will be either the Garden under which rivers flow or the Hellfire.

This trip does not come with a price tag. It is free of charge, So your savings would not come handy. This flight can never be hijacked so do not worry about terrorists. Food won’t be served on this flight so do not worry about your allergies or whether the food is Halal. Do not worry about legroom; you won’t need it, as our legs will become things of the past. Do not worry about delays. This flight is always punctual. It arrives and leaves on time. Do not worry about the in-flight entertainment program because you would have lost all your sense of joy. Do not worry about booking this trip, it has already been booked (return) the day you became a foetus in your mother’s womb.

Ah! At last good news! Do not worry about who will be sitting next to you. You will have the luxury of being the only passenger. So enjoy it while you can. If only you can! One small snag though, this trip comes with no warning. Are you prepared…..you better be ! Please spread the truth and Insha-Allah our Muslim brothers & sisters will understand and practice the guiding principles, whatever way they can afford to uphold our believe of our religion Islam in this world and in the hereafter.

regard to issues of shirk and kufr

Praise be to Allah

With regard to the ignorant person who does acts of kufr or shirk, one of the following two scenarios must apply:
-1-
The first scenario is: he is not Muslim, whether he follows another religion or does not have a religion.

If that is the case, then such a person is a disbeliever, whether he knows what he is doing or is ignorant, or he is basing his disbelief on some misinterpretation. He is not subject to the same rulings as a Muslim in this world, and he is subject to the rulings on disbelievers, because he has not entered Islam in the first place, so how can we deem him to be Muslim when he has never claimed to be Muslim?

With regard to the hereafter, if he was truly ignorant, and the call of Islam never reached him at all, or it reached him in a distorted manner in such a way that proof is not established against one like him, then with regard to his fate on the Day of Resurrection, there was a lengthy debate among the scholars.

The most correct scholarly view concerning him is that he will be tested on the Day of Resurrection. Then whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell.

There are numerous reports which state that in the case of a person whom with the message did not reach in this world, a messenger will be sent to him on the Day of Resurrection.

End quote from Majmoo‘ al-Fataawa (17/308)

This has been discussed previously in the answers to questions no. 1244 and 215066
-2-

The second scenario is: he claims to be a Muslim and fulfils the conditions of being described as such, and he openly declares his complete belief in Islam and his belief in the Messenger (blessings and peace of Allah be upon him).

In the case of such a person, if he does a deed that makes him a disbeliever out of ignorance, he is not to be deemed a disbeliever because of that, and the description of being Muslim is not to be taken away from him, unless proof that he is wrong is established and is explained to him.

With regard to anyone who believes in Allah and His Messenger and remains steadfast in obeying them, but denies some of that which the Messenger brought, out of ignorance or lack of knowledge that the Messenger brought it – even though that constitutes disbelief and the one who does it is a disbeliever – the fact that he was ignorant of what the Messenger brought makes it disallowed to deem that particular person a disbeliever, regardless of whether the matter has to do with a fundamental or minor issue, because disbelief means rejecting what the Messenger brought, or rejecting some of it, knowingly.
Thus you may know the difference between the disbeliever who disbelieves in the Messenger and the believer who rejects some of what he brought out of ignorance and misguidance, not knowingly and out of stubbornness.
End quote from al-Fataawa as-Sa‘diyyah (p. 443-447) The excuse of ignorance is something that is valid and established with regard to all issues of religion, whether they are issues of belief, tawheed and shirk, or issues of fiqhi rulings.
The fact that a Muslim may be excused for ignorance with regard to matters of belief is indicated by several points of shar‘i evidence, as follows:                                                                               
                                                                                                

The shar‘i texts which indicate that the one who makes mistakes is excused, such as the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]. And Allah, may He be exalted, said [in a hadith qudsi]: “I have granted that”, as is narrated in Saheeh Muslim (126).

And Allah, may He be exalted, says (interpretation of the meaning): “And there is no sin on you if you make a mistake therein, except in regard to what y
our hearts deliberately intend. And Allah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:5].

And the Prophet (blessings and peace of Allah be upon him) said: “Allah has forgiven my ummah their mistakes and forgetfulness, and what they are forced to do.” Classed as hasan by al-Albaani.

These texts indicate that whoever does something that is contrary to what he is obliged to do, because he forgot or out of ignorance, is to be pardoned. The one who is mistaken also includes the one who is ignorant, because the one who is mistaken is anyone who does something contrary to the truth without intending to.

Shaykh ‘Abd ar-Rahmaan as-Sa‘di said: This is general in meaning and applies to every case in which the believers make mistakes, whether it has to do with deeds or beliefs.
End quote from al-Irshaad ila Ma‘rifat al-Ahkaam (p. 208)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Ignorance is undoubtedly a mistake. Based on that, if a person does something that constitutes disbelief, in word or deed, not knowing that it constitutes disbelief – i.e., he is ignorant of the shar‘i evidence – then he is not to be deemed a disbeliever.
Shaykh al-Islam Ibn Taymiyah said: Allah, may He be exalted, said in the Qur’an (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]. And Allah, may He be exalted, said [in a hadith qudsi]: “I have granted that”, And He did not differentiate between mistakes with regard to definitive issues or issues based on probability… So whoever says that the one who is mistaken with regard to definitive issues or issues based on probability is sinning has gone against the Qur’an, the Sunnah and the consensus of the early generations.

End quote from Majmoo‘ al-Fataawa (19/210).

And he said: Moreover, my attitude – and those who have spent time with me know that about me – is that I am the one who most emphatically forbids deeming a specific person to be a disbeliever, evildoer or sinner, unless it is known that definitive proof has been established against him, of the kind of proof that anyone who goes against it or rejects it becomes a disbeliever, evildoer or sinner. I affirm here that Allah has forgiven this ummah for their mistakes, which includes mistakes in issues of beliefs, words and practical actions.

End quote from Majmoo‘ al-Fataawa (3/229)

Ibn al-‘Arabi said: With regard to the ignorant and those who make mistakes among this ummah, even if they do acts that constitute disbelief and shirk, the kind of deeds that result in the doer being deemed a mushrik or a disbeliever, they are to be excused for their ignorance and mistakes until proof is established against them, of the type of proof that whoever rejects it becomes a disbeliever and it is clearly explained to the degree that a man of his calibre would not be confused after such an explanation. End quote. This was narrated from him by al-Qaasimi in Mahaasin at-Ta’weel (3/161).

Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi said: Even if we sometimes say that this is calling upon someone other than Allah, may He be exalted, and it is an act of worship and shirk, we do not mean that everyone who does that is a mushrik. Rather the mushrik is the one who does that with no excuse. As for the one who does that with an excuse, then perhaps he is one of the best slaves of Allah, may He be exalted and one of the most virtuous and pious.
End quote from Athaar ash-Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (3/826)
2.
The texts indicate that Allah’s proofs against people cannot be established except after they have knowledge of the proof, such as the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“And We never punish unless We have sent a Messenger”
[al-Isra’ 17:15]
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise”[an-Nisa’ 4:165]“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”
[at-Tawbah 9:115]
and there are other verses which indicate that proof cannot be established except after knowledge and clear explanation. These verses indicate that the accountable person is not required to carry out Islamic duties except having acquired knowledge concerning them. If he does not know of them, then he is excused.
Shaykh Ibn ‘Uthaymeen said, explaining what we learn from this verse, “Messengers as bearers of good news as well as of warning…” [an-Nisa’ 4:165]:
The most important thing we learn is that the excuse of ignorance is a valid excuse, even with regard to the fundamentals of religion, because the Messengers brought both fundamental and minor issues, so if a person is ignorant and no messenger came to him, then he has an excuse before Allah.
End quote from Tafseer Soorat an-Nisa’ (2/485).

Ibn al-Qayyim said:
The shar‘i rulings only become binding upon a person when he reaches puberty and when the rulings reach him. Just as the rulings are not binding upon him before he reaches puberty, by the same token they are not binding upon him before they reach him.

End quote from Badaa’i‘ al-Fawaa’id (4/168).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in ar-Radd ‘ala al-Ikhnaa’i, annoted by al-‘Anzi (p. 206):

Similarly, if a person calls upon someone other than Allah and performs the Hajj rituals for someone other than Allah, he is also a mushrik, and his actions constitute disbelief, but he may not be aware that this is shirk which is forbidden.

When many of the Tatars and others entered Islam, they had small idols made of felt and other things, which they sought to draw close to and venerated. They did not know that this was prohibited in the religion of Islam. They would also seek to draw close to (and worship) fire, not knowing that doing so is prohibited. There are many kinds of shirk which some of those who enter Islam may be unaware of and not realise that it is shirk. Such a person is misguided and the deed in which he associates others with Allah is invalid, but he does not deserve to be punished unless proof is established against him. Allah, may He be exalted, says (interpretation of the meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)” [al-Baqarah 2:22]. End quote.
3.
The texts which tell the stories of some who fell into shirk or disbelief but were excused. They include the following:
(i) The story of the man who issued instructions that his body was to be burned and who denied the power of Allah over him
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There was a man who transgressed against his soul (by committing a great deal of sin). When he was dying he said to his sons: ‘When I die, burn me, then grind my bones, then scatter me in the wind, for by Allah, if my Lord grasps hold of me, He will punish me as He has never punished anyone else.’ When he died, that was done to him, but Allah commanded the earth: ‘Gather together whatever of him there is in you.’ So it did that, then the man was standing there. Allah said: ‘What made you do what you did?’ He said: ‘O Lord, I feared You.’ So He forgave him.”
Agreed upon.
What this an said constituted major disbelief that puts one beyond the pale of faith, because it was an implicit denial of the power of Allah to gather his scattered dust after he died. Moreover the divine attribute of power is one of the most obvious and clear of divine attributes, which is obviously connected to the Lordship and divinity of Allah. In fact it is one of the most significant attributes of the Lord. But this man was not deemed a disbeliever, because he was excused for his ignorance.
Ibn ‘Abd al-Barr said: The scholars differed concerning the meaning of this hadith. Some of them said: This was a man who was ignorant of one of the attributes of Allah, may He be glorified and exalted, namely His power. So he did not know that Allah has power to do whatever He wills. They said: If a person is ignorant of one of the attributes of Allah, may He be glorified and exalted, but he believes in and knows all the other divine attributes, his ignorance of some of the attributes of Allah does not mean that he is to be deemed a disbeliever. And they said: rather the disbeliever is the one who stubbornly rejects the truth, not one who is ignorant of it.

This is the view of the earlier scholars and of later scholars who followed in their footsteps.

End quote from at-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed (18/42).

This was a man who had some doubts about the power of Allah and His ability to bring him back to life if his dust was scattered. Rather he believed that Allah would not be able to resurrect him, which constitutes disbelief according to Muslim consensus. But he was ignorant and did not know that, although he was a believer who feared that Allah would punish him. Therefore Allah forgave him for that.

End quote from Majmoo‘ al-Fataawa (3/23 1).

He also said:

This man believed that Allah would not be able to gather his dust if he did that, or he doubted that Allah could do that, and believed that He would not resurrect him. In both cases, such beliefs constitute disbelief, and the one for whom such proof has been established is to be deemed a disbeliever. But this man was ignorant of that and no knowledge had reached him to dispel his ignorance, yet he had faith in Allah and believed in His commands and prohibitions, His promises and warnings, and therefore he feared His punishment. So Allah forgave him because of his fear of Him.

If one of those who believe in Allah and His Messenger and the Last Day, and do righteous deeds, make some mistakes in their understanding of some issues of belief, they will not be worse off than this man. Allah may forgive their errors or He may punish them, if they fell short and do not make sufficient efforts to find out about the truth and follow it.

As for deeming a person who is known to have faith to be a disbeliever for simply making mistakes with regard to some issues of belief, that is a serious matter indeed.

End quote from al-Istiqaamah (1/164)

Allah has names and attributes that are mentioned in His Book, and of which His Prophet (blessings and peace of Allah be upon him) has told his ummah. No one to whom proof has been presented clearly can reject that, because they are mentioned in the Qur’an and are mentioned in saheeh reports from the Messenger of Allah (blessings and peace of Allah be upon him).

Therefore if a person goes against that after clear proof has been presented to him, then he is a disbeliever. However, before clear proof has been presented to him, he may be excused for his ignorance, because knowledge of such matters cannot be figured out on the basis of reasoning or on the basis of reflecting and thinking. We do not deem anyone to be a disbeliever for not knowing it, except after knowledge thereof reaches him.

End quote from Siyar A‘laam an-Nubala’ (10/79)

(ii) The story of the Children of Israel with Moosa

Allah, may He be exalted, says (interpretation of the meaning):

“And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: ‘O Moosa (Moses)! Make for us an ilahan (a god) as they have aliha (gods).’ He said: ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e., to worship none but Allah Alone, the One and the Only God of all that exists).’

(Moosa (Moses) added:) ‘Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain.’

He said: ‘Shall I seek for you an Ilahan (a God) other than Allah, while He has given you superiority over the Alameen (mankind and jinns of your time)?’”[al-A‘raaf 7:138-140].

They demanded that Moosa (peace be upon him) should make them an idol so that they could seek to draw close to Allah by worshipping it, as those mushrikeen had taken an idol for worship.

This shows how great their ignorance was, as they thought that it was permissible to worship something other than Allah, after they had seen the signs.

End quote from Zaad al-Maseer (2/150)

It seems from the response of Moosa (peace be upon him) that even though he denounced them for their ignorance, he did not regard their demand as apostasy from faith. This is supported by the fact that they were not taken to task at this point as they were taken to task when they took the calf for worship. It is as if in this instance – and Allah knows best – they were excused because they were new in their faith.

End quote from Majmoo‘ Rasaa’il al-Mu‘allimi (1/142)

(iii) The story of Dhaat Anwaat

It was narrated that Abu Waaqid al-Laythi said: We set out with the Messenger of Allah (blessings and peace of Allah be upon him) towards Hunayn, and we passed by a lote-tree. We said: O Prophet of Allah, make this into a dhaat anwaat for us as the disbelievers have a dhaat anwaat. The disbelievers used to hang (yanootoona) their weapons on a lote-tree and stay around it, showing devotion to it.

The Prophet (blessings and peace of Allah be upon him) said: “Allahu akbar! This is what the Children of Israel said to Moosa, ‘Make for us a god as they have gods’! You will certainly follow in the footsteps of those who came before you.”

Narrated and classed as saheeh by at-Tirmidhi (2180). It was also narrated by Imam Ahmad (21900) and classed as saheeh by Shaykh al-Albaani.

They asked the Prophet (blessings and peace of Allah be upon him) to do something that constituted shirk akbar (major shirk); they wanted him to prescribe for them to hang their weapons on trees, as the mushrikeen did. Hence the Prophet (blessings and peace of Allah be upon him) regarded their words as being akin to the words of the Children of Israel to Moosa.

Muhammad Rasheed Rida said: Those who said that to the Prophet (blessings and peace of Allah be upon him) were new Muslims who had recently given up shirk, so they thought that if the Prophet allocated something like that for that purpose, it would be acceptable and would not be contrary to Islam.

End quote from his comment on Majmoo‘ ar-Rasaa’il wa’l-Masaa’il an-Najdiyyah (4/39)

Shaykh ‘Abd ar-Razzaaq ‘Afeefi was asked about the grave-worshippers who believe in the dead and ask of them. The shaykh (may Allah have mercy on him) said: They are apostates from Islam, if proof is established against them. Otherwise they are excused for their ignorance, like those who asked for a dhaat anwaat.

End quote from Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi (p. 371)

Shaykh al-Islam Ibn Taymiyah said:

After learning what the Messenger (blessings and peace of Allah be upon him) brought, we inevitably learn that he did not prescribe for his ummah to call upon any of the dead, whether they were Prophets, righteous people or anyone else, whether in the sense of seeking help or otherwise, whether by way of seeking refuge or in any other way.

Similarly, he did not prescribe for his ummah to prostrate to anyone, dead or otherwise, and the like. Rather we know that he prohibited all such things, and that these things come under the heading of shirk which Allah and His Messenger forbade.

But because of the prevalence of ignorance and lack of knowledge of Islamic teachings among many of the later generations, it is not possible to deem them disbelievers because of that, until they learn and find out what the Messenger (blessings and peace of Allah be upon him) brought, and what contradicts it.

End quote from ar-Radd ‘ala al-Kubra (2/731)

As for calling upon the occupants of the graves and seeking their help, and asking them to meet one’s needs and relieve distress, this is major shirk that puts one beyond the pale of Islam.

Such actions should be described as shirk and disbelief, but it should not be said that the one who does that is a mushrik and a disbeliever, because whoever does that and is ignorant is excused because of his ignorance, unless proof is presented to him and he understands it, then he persists in that. In that case he may be deemed to be a disbeliever and an apostate.

Confusion concerning graves is something that many people have fallen into, who were raised in an environment where venerating graves and calling upon their occupants was regarded as a sign of loving the righteous, especially if there was among them one of the pseudo-scholars who are leading the people in venerating graves and seeking the help of their occupants, claiming that they are mediators who will bring people closer to Allah.

End quote from Kutub wa Rasaa’il al-‘Allaamah al-‘Abbaad (4/372)

(iv) The hadith of Hudhayfah ibn al-Yamaan (may Allah be pleased with him)

It was narrated that Hudhayfah ibn al-Yamaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Islam will wear out as colour on a garment wears out, until no one will know what fasting, prayer, Hajj and charity (zakaah) are. The Book of Allah, may He be glorified and exalted, will be taken away at night, and not one verse of it will be left on earth. And there will be some people left, old men and old women, who will say: We saw our fathers saying these words, Laa ilaaha ill-Allah, so we say them too.”

Silah said to him: What good will (saying) Laa ilaaha ill-Allah do them, when they do not know what fasting, prayer, Hajj and charity are?

Hudhayfah turned away from him. He repeated his question three times, and Hudhayfah turned away from him each time.

Then he turned to him on the third time and said: O Silah, it will save them from Hell, three times.

Narrated by Ibn Maajah (4049), classed as saheeh by al-Buwaysiri in Misbaah az-Zujaajah (2/291); classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth as-Saheehah (1/171).

This hadith indicates that those people will have nothing but faith in the general sense of affirming Tawheed; they will know nothing of Islam except simply affirming what they found their fathers saying.

Many people may grow up in places and times where a lot of the teachings of Islam are worn out, so that there is no one left to convey that with which Allah sent His Messenger of the Book and wisdom, so they do not know much of that with which Allah sent His Messenger, and there will be no one to convey to them. Such a person cannot be deemed a disbeliever, therefore the leading scholars are unanimously agreed that whoever is brought up in the wilderness, far away from people of knowledge and faith, and is new in Islam, and denies something of these obvious rulings that were established through mutawaatir texts, is not to be deemed a disbeliever until he learns what the Messenger brought.
End quote from Majmoo‘ al-Fataawa (11/407)
Conclusion: 

The type of ignorance for which a person is excused is that whereby he does not know about the truth and no one mentions the truth to him. This may be a reason why he cannot be labelled a sinner and he cannot be labelled as his deed would dictate. Then if he claims to be a Muslim and testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, then he is to be regarded as one of them. If he does not claim to be a Muslim, then in this world he is to be deemed a member of the religion to which he belongs.

As for the hereafter, his case is like that of people who lived in the period between Prophets, and he will be judged by Allah, may He be glorified and exalted, on the Day of Resurrection. The soundest scholarly opinion concerning them is that they will be tested in whatever way Allah wills; whoever among them obeys will enter Paradise, and whoever among them disobeys will enter Hell.

Adhkaar on Friday

Friday is one of the blessed days on which it is mustahabb (encouraged) to remember Allah, may He be exalted, a great deal in general terms.

Allah, may He be exalted, says (interpretation of the meaning):

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah , and remember Allah often that you may succeed”

[al-Jumu’ah 62:10].

Adhkaar that are mustahabb on other days are even more mustahabb on Friday, because of the virtue of this day.

An-Nawawi (may Allah have mercy on him) said:

You should understand that every dhikr that may be recited on days other than Friday may be recited on Friday too, and it is more encouraged to remember Allah a great deal on this day than on other days.                                                                                                                                                                                                                                                                           

End quote from al-Adhkaar (p. 71).

Among the most important adhkaar are the adhkaar for morning and evening. We have mentioned a number of them previously, in the answer to question no. 217496. For more information about the time when they are to be recited, please see the answer to question 22765.

With regard to specific adhkaar [on Friday]:

Firstly:

Sending a great deal of blessings upon the Prophet (blessings and peace of Allah be upon him):

It was narrated that Aws ibn Aws said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the best of your days is Friday. On it Adam was created, on it he died, on it the Trumpet will be blown and it all creatures will swoon. So send a great deal of blessings upon me on that day, for your blessings will be shown to me.”

They said: O Messenger of Allah, how will our blessings be shown to you when you will have disintegrated? He said, “Allah, has forbidden the earth to consume the bodies of the Prophets.”

Narrated by Abu Dawood (1047), an-Nasaa’i (1374) and Ibn Maajah (1085). Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood (4/214); he said: Its isnaad is saheeh according to the conditions of Muslim. It was also classed as saheeh by Ibn Hibbaan and an-Nawawi. End quote.

Secondly:

Reciting (or reading) Soorat al-Kahf.

It was narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said:  “Whoever recites (or reads) Soorat al-Kahf on Friday, he will be granted light from one Friday to the next.” Narrated by al-Haakim in al-Mustadrak (2/368). He said: This is a hadith of which the isnaad is saheeh, although they [al-Bukhaari and Muslim] did not narrate it. It was classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (3/93).

Thirdly:                         

One should be keen to constantly call upon Allah [du‘aa’] throughout the day on Friday.

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) mentioned Friday, and said: “In it there is a time when, if a Muslim happens to be standing and praying at that time, asking Allah, may He be exalted, for something, He will give it to him” – and he gestured with his hand to indicate how short that time is. Narrated by al-Bukhaari (935) and Muslim (852).

There are many views concerning the definition of that time, the strongest of which are two views, as was explained by Ibn al-Qayyim (may Allah have mercy on him), who said: The most likely of these views to be correct are two which are referred to in the proven hadiths; one of them is more likely to be correct than the other.

The first view is that this time is from when the imam sits [on the minbar] until the prayer is over. The evidence for this view is the report narrated by Muslim in his Saheeh from Abu Burdah ibn Abi Moosa, that Ibn ‘Umar said to him: Did you hear your father narrate anything from the Messenger of Allah (blessings and peace of Allah be upon him) concerning the hour (time when du‘aa’s are answered) on Friday? He said: Yes, I heard him say: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “It is between the time when the imam sits [on the minbar] until he finishes the prayer.”

The second view is that it is after ‘Asr, and this is the view which is more likely to be correct. It is the view of ‘Abdullah ibn Salaam, Abu Hurayrah, Imam Ahmad, and others. The evidence for this view is the report narrated by Ahmad in his Musnad from Abu Sa‘eed and Abu Hurayrah, that the Prophet (blessings and peace of Allah be upon him) said: “On Friday there there is a time when, if a Muslim happens to ask Allah, may He be glorified and exalted, for something good, He will give it to him. That time is after ‘Asr.”

Abu Dawood and an-Nasaa’i narrated from Jaabir that the Prophet (blessings and peace of Allah be upon him) said: “Friday is twelve hours, when no Muslim asks Allah, may He be glorified and exalted, for anything but Allah, may He be glorified and exalted, will give it to him. Seek it at the end of the time after ‘Asr.”

This is the view of most of the early generations (salaf), and it is supported by most of the hadiths.

The next strongest view is that it is the time of prayer.

The other views have no evidence to support them.

In my view, the time of prayer is also a time when there is strong hope of du‘aa’s being answered, for both of them are times when du‘aa’s are answered. Even though the time referred to in the hadith is the last hour after ‘Asr, because it is a specific time of the day that cannot be brought forward or put back, as for the time of the prayer, it is connected to the prayer and may be brought forward or put back, because the gathering of the Muslims, their prayer and their humble beseeching of Allah, may He be exalted, have an impact on the supplication being answered. So the time when they gather is a time when it is hoped that supplications will be answered. Thus all the hadiths may be reconciled and we understand that the Prophet (blessings and peace of Allah be upon him) urged his ummah to call upon Allah and beseech Him at these two times.                                                                                                                                                                                                                                          

                                                                                                               

End quote from Zaad al-Ma‘aad (1/377-382).

The scholars of the earlier and later generations differed concerning this time, and there are many views that are widely known among the Muslims. I have compiled all the views that mentioned it in Sharh al-Muhadhdhab, and explained who expressed these views, and that many of the Sahaabah were of the view that it is after ‘Asr. What is meant by standing praying is waiting for the prayer, because the one who is waiting for the prayer is in a state of prayer.