zia ul sakafa issue 9 oct-dec 2008 english part

8/14/2019 Zia Ul Sakafa Issue 9 Oct-Dec 2008 English Part

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PrefaceWe are living in 1429 year of Islamic Calendar and its a duty incumbentupon all of us to spread the true message of Islam among the humanity inview of growing prejudice and propaganda against it. The message ofIslam is to spread peace among the masses with out anydiscrimination. At various places in the holy book Quran, this messagehas been explicitly mentioned, for instance, Surah 7, verse 56, and do notdo mischief on the earth, after it has been set in order, and invoke Him withfear and hope. Surely Allahs Mercy is near to the good-doersAnd surah 4, verse 85, who so ever intercedes for a good cause will havereward there of, and who so ever intercedes for an evil cause will have ashare in its burden. And Allah is ever able to do everythingAnd surah 4, verse 136, O you who believe in Allah and His Messengerand the book which He has sent down to His Messenger, and the Scriptures

which He sent down to those before and who so ever disbelieves in Allah,His angels, His books, His Messengers and the last day then indeed he hasstrayed far awayIn the same manner, the practical demonstration of Quran has been the lifeand teachings of Prophet Muhammad (SAW). Through out in his life, He(SAW) has been remarkably merciful and compassionate to everyone. Itwas his personal character and dealings that moulded the barbaric nature ofcountless men and women and transformed them into peaceful, loving andcreative human beings. In this regard, His (SAW) last sermon is a flashlight

for every age till doomsday. A brief summary of the last sermon ismentioned below:O PeopleLend me an attentive ear, for I know not whether after this year, I shall ever

be amongst you again. Therefore listen to what I am saying to you verycarefully and take these words to those who could not be present heretoday.O PeopleJust as you regard this month, this day, this city as sacred, so regard the life

and property of every Muslim as a sacred trust. Return the goods entrustedto you to their rightful owners. Hurt no one so that no one may hurt you.Remember that you will indeed meet your Lord, and that He will indeedreckon your deeds. Allah has forbidden you to take usury (interest);therefore all interest obligations shall henceforth be waived. Your capital,however, is yours to keep. You will neither inflict nor suffer any inequity.

Allah has judged that there shall be no interest and that all interest due toAbbas Ibn Abd al Muttalib (the Prophet's uncle) shall henceforth bewaived.


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Beware of Satan for the safety of your religion. He has lost all hope that hewill ever be able to lead you astray in big things, so beware of followinghim in small things.

O People

It is true that you have certain rights in regard to your women, but they alsohave rights over you. Remember that you have taken them as your wives,only under Allah's trust and with His permission. If they abide by yourright then to them belongs the right to be fed and clothed in kindness. Dotreat you women well and be kind to them, for they are your partners andcommitted helpers. And it is your right that they do not make friends withanyone of whom you do not approve, as well as never to be unchaste.O PeopleListen to me in earnest, worship Allah, say your five daily prayers (Salah),

fast during the month of Ramadan, and give your wealth in Zakat.

Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has nosuperiority over a black, nor does a black have any superiority over awhite- except by piety and good action. Learn that every Muslim is a

brother to every Muslim and that the Muslims constitute one brotherhood.

Nothing shall be legitimate to a Muslim, which belongs to a fellow Muslimunless it was given freely and willingly. Do not therefore, do injustice toyourselves.

Remember one day you will appear before Allah and answer for yourdeeds. So beware, do not stray from the path of righteousness after I amgone. People, no prophet or apostle will come after me and no new faithwill be born. Reason well therefore, O people, and understand words whichI convey to you. I leave behind me two things, the Quran and the Sunnah

(Hadith), and if you follow these you will never go astray. All those wholisten to me shall pass on my words to others and those to others again; andmay the last ones understand my words better than those who listened tome directly. Be my witness, O Allah, that I have conveyed your message toyour people."

Even today if all of us start acting on the above mentioned world order, thewhole world will become a prosperous and peaceful society with countless

benefits for everyone to enjoy. That is the message of Islam for sustainableworld peace.

Syed Ahmad Imam Bukhari


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spoken form of almost all western languages (namely Italian, French,Spanish, Portuguise, English, German, Danish, Dutch and the languagesspoken in the Scandinavian peninsula) the word prophet becomes anappellative and it is associated with anyone who has anticipated the timesin sectors which have nothing to do with religion. For example a certain

fashion stylist is the prophet of fashion when he is successfull inanticipating or rather imposing a new trend in fashion. As other examples acertain artist in paintry or music is the prophet of paint or prophet ofmusic whenever each of them succeeds to anticipate a new trend in hisown field. In this we can see the clear mark of Satan-rajeem, the highest insubversion and the master of confusion and disorder. The big confusion ofthe modern world and its Satanic-rajeem tract are evidenced by thissubversive association of a noble word like that of prophet with worldlyactivities that nothing have to do with the rela, blessed prophetic

function.In the Bible (Old Testament) the word equivalent to prophet is inHebrew: pronounced nby, in the same way of the Arabic nb.The Hebrew pronounced nby has the meaning called by God fora duty and a person who speaks in the Name and on behalf of theDivinity. Once again we find a fracture among the three Semitic religions,once again Christianity seems a mad deviation, departing from Judaismand Islam with its curious approach to the meaning of prophet. Anyhowit appears that in the Bible there is a part containing 36 books, calledNevim, each of one those books is dedicated to every prophet. ActuallyNevim forms the second of the three letters of TaNaKh, derived fromTorah, Nevi'im, Ketuvim. The meaning ofnby is perhaps described inDeuteronomy 18:18, where God said, "I will put my words in his mouthand he will speak to them all that I command him ."1Thus, the nby wasthought to be the "mouth" of God. The root nun-bet-alef ("nby ") is

based on the two-letter root nun-bet which denotes hollowness oropenness; to receive transcendental wisdom, one must make oneselfopen. One can confront Rashbam's2 comment to Genesis 20:73. We are

1 Although quite obviously Jew and also Christian commentators attribute thisverse of Deuteronomy as a general description of a Prophet but we cannot refrainto observe a particular: if this is the description of a generic prophet why Godspeaks in singular when particularly Jew had several prophets? We have thefeeling that this verse refers specifically to the Holy Prophet, sallalaho alaihi wa'alii wa sallam.2 Rashbam (") is a Hebrew acronym for (Rabbi Shmuel sonof Meir) (c.1085- c.1158). His father was Meir ben Shmuel and his mother wasYocheved, the daughter ofRashi. Like his grandfather Rashi, the Rashbam was a

biblical commentator and Talmudist.3


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reminded here about the symbolism of the letter ba, of the Arabicalphabet, the second letter of the alphabet after Alif, and therefore itlooks that ba seems recipient from Alif. Translated in other words ba, is thesymbol of the Holy Prophet, Sallallaho Alaihi Wa Alii Wa Sallam,recipient of the barakah (Spiritual Influences) from Alif, symbolizing Allah

Almighty as first letter of the Arabic alphabet. Accordingly to I Samuel9:94the old name for nby is ro'eh, which literally means "Seer".That could document an ancient shift, from viewing prophets as seers toviewing them as moral teachers. Some examples of prophets in the Tanakh(Hebrew Bible) include Abraham, Moses, Isaiah, Samuel, Ezekiel,Malachi, and Job. In Jewish tradition, Daniel is not counted in the list of

prophets.Accordingly to Islamic believe Allah Almighty has sent about 124000

prophets. Thus we can see the approach to the prophet or its equivalent in

other religions and spiritual systems. In this view we can evaluate the termequivalent to prophet in Hinduism. In Hinduism the equivalent of prophetis avatar or avatara (in Sanskrit, avatra). The name avataror avatara means the incarnation of a being of light (noor), known asDeva (Angel) in this state of manifestation as human being. As a matter offact the word avatar or avatara literally means descent and it refersto the descent into this earth of personalities beings of light (noor) -assuming human form with the purpose of spiritual enhancement of their

proxies. We observe that today the word avatar is exploited in the Westmeaning mainly a virtual, ghostly figure, generally a computerizedindividual symbolizing another person. There are unnerving signs that theword avatar is currently negatively utilized in the modern worldespecially by the internet users in quite similar way the word prophet isnegatively exploited in the common language.

What is really interesting about the Hindu definition of a Prophet areindeed two points, the first and more important is that prophets essence isof light (noor, an angelic attribute) and this statement should be alsocompared with the position of the ahle-sunnah-wal-jamaat regarding the

fact that the Holy Prophet, Sallallaho Alaihi Wa Alii Wa Sallam, isconsidered not only the Noor of Allah Almighty (Light of Allah) but isassumed to be the First Light of Allah as the Mustafa, Sallallaho Alaihi WaAlii Wa Sallam, which is also confirmed by the Hadith that narrates theepisode of His Holiness Hadzrat Jibrail, Alaihi wa Sallam, waiting for quitelong time the Holy Prophet, Sallallaho Alaihi Wa Alii Wa Sallam,

that death will come to you and all your house .>> Genesis, 20:7.4In the past in Israel, when a man went to get directions from God, he said, Come

let us go to the Seer, for he who now is named Prophet was in those days given thename of Seer.
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reaching late his hujra (hut) in the compound of Masjid-un-Nabi. HisHoliness Hadzrat Jibrail, Alaihi wa Sallam, remarked to have been waitingquite long and his words were quite resenting the situation. In listening toHis Holiness Hadzrat Jibrail, Alaihi wa Sallam, the Holy Prophet,Sallallaho Alaihi Wa Alii Wa Sallam, answered: , meaning that Allah Almighty firstly created the noor of HisHoliness Hadzrat Muhammad, Sallallaho Alaihi Wa Alii Wa Sallam. Atthis His Holiness Hadzrat Jibrail, Alaihi Wa Sallam, understood. We shouldobserve here that teaching the followers is among the prophetic functions,every single breath of the life of a prophet is spent to fulfill his function. Inthis view the Ahadith should be seen as somehow provoked episodes toleave a teaching and an opportunity to expand knowledge for those whowant to learn and advance in the path (seeraat ul mustaqeem). Aconsequence of being the first noor of Allah Almighty is that all the other

prophets (Ambiyaa plural of Nb) derived their light from his light,Sallallaho Alaihi Wa Alii Wa Sallam. We recall here following the passageof the third chapter of Qassidah Burdah Sharif5:

Obviously his is referred to the Holy Prophet, Sallallaho Alaihi Wa AliiWa Sallam. The meaning of the above two verses is quite evident. Ratherthe meaning is reinforced by the following verse (number 49) of the samechapter: For verily he is the Sun of virtue (and) they (Ambiyaa) are itsstars, which confirms our statement above. We should also consider thateven in the physical world it is known that stars do not have their own light

but their light derives from the Sun. The meaning of this verse is quite deepbecause it shows also that the Holy Prophet, Sallallaho Alaihi Wa Alii WaSallam, being associated with the Sun has the status ahle-sunnat-wal-jamaatfollowers claim for him, Sallallaho Alaihi Wa Alii Wa Sallam, thestatus ofNoor-e-Allah. In fact the Sun is seen by us from the earth as a disc

5 Quoting Qassidah Burdah Shareef in order to confirm our personal statement isperfectly correct in our humble opinion. In fact in Islam after the Holy, Noble andGlorious Quran, the Ahadeeth (Traditions/Sayings of the Holy Prophet, SallallahoAlaihi Wa Alii Wa Sallam) the books and compositions written by authenticawlya-Allah (servants of Allah) are the third source of knowledge. In the specificcase of Qassidah Burdah Shareef one should ponder on the historically provenconditions under which this Qassidah was written, the Holy Prophet, SallallahoAlaihi Wa Alii Wa Sallam, almost dictated it and surely inspired it while HisHoliness Hadzrat Al-Busairi, Radziallaho anho, was in the state of dream. Weshould remember that accordingly to an authentic Hadith dream is the fortieth

part of nabuwwat. This Hadith keeps us in the subject of this work and confirmsalso that prophets are gifted with clairvoyance from dreams and visions. Beinghuman beings Prophets shares with common believers this powerful tool.


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In the previous section and elsewhere in our previous articles we havementioned the second birth. An Hadith specifically and indirectly refers tothis second birth because the Holy Prophet, Sallallaho Alaihi Wa Alii WaSallam, said: O you who believe die before to die!. Although the Hadithstresses the importance of the Initiatic death it is quite obvious that the

death in one world means a birth in another world, thus to die before to diemeans a process of a death and birth in this world but with a dramaticchange of condition. As a matter of fact if we recall that our life apparentlydevelops in this world subjected to the conditions of space and time but inreality our existence develops simultaneously in the three domains:

physical, subtle or psychic and spiritual. Belonging to a specific religionenables to keep in order and balance the physical and subtle domain but itdoes not open the doors to the spiritual world, which is precluded toeveryone who is born in this earth until he finds those who have the keys to

open the well safeguarded door of the spiritual domain

10

at least virtually

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at the beginning. The baraqah conferred during the rite of initiation (baiat)in Tasawwuf is of such purity and force that sooner the disciple starts hisreal and effective travel along the straight path (seeraat-ul-mustaqeem),this is the process of realization of the self. The process of realization isusually quite painful, it is of such strength that the Holy Prophet, SallallahoAlaihi Wa Alii Wa Sallam, has defined it big struggle (Jihad Al Akbar), itis a real and effective combat against the negative tendencies of theindividual ego. This is more or less what every men initiated in anyEsoteric Order experiences, particularly in Tasawwuf. But there arecomparatively few personalities who are born into this world havingalready performed this process of realization of the self. It is like havingtwo climbers, one related to the normal individuals climbs to reach the

10, 1240] in Islam. We feel deeply indebted to Ren Gunon and those who havepreserved his works, indeed his struggle to seed the knowledge Allah Almightygifted him deserves the prayers of those who read our humble efforts.10 These keys are in the hands of the Spiritual Masters (Pir in Persian or Sheikh inArabic and their Kholefa Caliphs in Arabic) in Islam and were in the hands of

the Spiritual Masters of other Traditions.11 It must be clarified here that a Pir or Sheikh opens the doors virtually at the firsttime of the initiation (baiat) and it is depending from the spiritual qualifications ofthe disciple (murid) to progress in the spiritual path until he reaches he maturityfor a second and/or third initiation, usually related to the acquisition of a spiritualfunction. Only very high Pir/Sheikh have the keys to finally help their disciples(murids) to complete the last leap of their walk in the straight path (seeraat-ul-mustaqeem), a leap which is basically a jump or better a passage to the limitduring which effectively the disciple (murid) completes his death to this world tobe born again in the spiritual world without leaving this world. This is a process

easy to write but enormously difficult to be afforded requiring exceptionalqualifications. We are remembered here of the words of the Christ in the Gospel:Many are those who are called but very few are the elected.
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top of the mountain while the other related to the Prophets has beenmysteriously born on top of the mountain and his desire will be to descendthe mountain. The mountain is the same but the conditions of the two menare radically different, from one side we have human persons who created

by clay struggle to change nature becoming of light (angelic states) through

a second birth, while the others complete the second death being born inthis world and acquiring the conscience of their Divine nature during theirhuman life. Technically speaking these two aspects of initiation are definedrespectively ascending and descending initiation12. The ascendinginitiation is reserved for the majority of beings, for them the initiation still virtual at the beginning acts as bringing life to the spiritualprinciple which is latently sleeping in every human created being. Thespiritual influences conferred (or transmitted) to the being through the riteof initiation transform the potentialities of the spiritual principle into a

virtual development which gradually through the practice of the rite andduties conferred by the transmitter of the initiation and the never endingassistance of the spiritual influences (baraqat) contribute to transform thevirtual condition into degrees of increasing real development13. On theother side the descending realization is more difficult to explain because itis extremely rare and mainly a special gift from Allah Almighty and

particularly the descending realization belongs to the Prophets. We suggestthat this type of realization belongs to the Prophets regardless they areRasool or Nabi, the reason of our statement is based on the fact that everyProphet before coming into this world has been initiated by theMuhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam, thus receivingthe power of transmitting the Baraqah from Allah Almighty throughMuhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam. And thisstatement is another way to say that the light (noor) of MuhammadMustafa, Sallallaho Alaihi Wa Alii Wa Sallam, is reflected in each of theother Prophets, and this explains also the particular type of brotherhoodclaimed by each of them. It is not casual in fact that we have quoted at the

beginning of this section the verse (ayat) 152 of Srah IV An-Nisa westrongly believe that the reason while those to whom Allah Almighty

12 See Ren Gunons posthumous book Initiation and Spiritual Realizationappeared in 1953.13 For those who are familiar with the principles of Physics the principles ofconservation and transformation of energy introduces the concept of potential anddynamic energy. The similitude and example is that of a stone on top of a hill,which can potentially fall at its bottom, in this case the stone has a potentialenergy. If the stone falls from the top of the hill then its potential energy will

transform into kinetic or movement energy. In this respect the spiritual principlecan be assimilated to something which possesses potential energy and onceactivated transforms its potential energy into kinetic energy.


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shall grant His reward is because those fortunate have comprehended14

that there is no discrimination between the Holy Prophet of Islam, sallalahoalaihi wa 'alii wa sallam, and his precursors, alaihi wa sallam for each ofthem, and this equality is because they are of the same substance: light(noor).

How different, complete and balanced is the above position expressed bythe Holy and Glorious Quran and the position of Jew and Christians! TheJew do not recognize any of the Prophets after their prophets moreover it ishistorically proven that even they have tried to kill their own prophets. Asin the Introduction to Srah Al-Baqarah written by His Holiness PirKaram Shah Al-Azhari:


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equivalent to Tasawwuf. For Jew and Christian the mind is the center ofthe human being while for Muslims16 still believe that the center of thehuman being is the heart and there must be no doubt about it. This is thedistinction between those who do not see beyond Shariah (thus they

privilege the human mind) and those who see in the path of Haqiqah the

full development of their human being because the path of Haqiqah startsfrom the heart.

It is not possible to write about prophets without speaking about the heart,obviously we mean the spiritual heart and not the physical heart. Bothmaybe coincident but the spiritual heart is the more important because inTasawwuf one speaks about the eye of the heart, whose position maybedifferent from the position of the physical heart but it is indeed the spiritualeye related to the spiritual heart. In order to understand the function of the

Holy Prophet, Sallallaho Alaihi Wa Alii Wa Sallam, and his brothersprophets, Alaihi Wa Sallam for each of them, we should examine thesymbolism of the heart. Despite the following passages may be perceiveddifficult to understand the importance of the heart in a prophet we canremember a passage of the Hadith Number 1499 of Chapter 3417narrated

by Anas bin Malik, Radziallaho Anho, telling about the Angels and theHoly Prophet, Sallallaho Alaihi Wa Alii Wa Sallam, before and after hisProphet-hood here we underline that: >. The fact that the hearts of the Prophets donot sleep is not a marvel but a technical consequence of their conditionwhich perhaps can be understood summarizing Chapter XLVIII, The birthof the of the book , Sallallaho Alaihi Wa Alii Wa Sallam,Perspectives of Initiation written by Ren Gunon.

Ren Gunon relates the symbolism of the heart with that of the Egg of

the World with reference to the second birth but not in the commonmeaning of ascending realization, rather with that of descending realization

because the egg symbolizes the birth, a birth in the heart. This birth in theheart of the spiritual principle is latent in an ordinary man but in a

prophet is brought to life at the entrance in this world. The process of

16 Excluded some sects but we would like to do not be involved at present onissues regarding sectarianism, our respectable readers will understand bythemselves to which side they belonging in reacting to our words.17

From Sahh Al-Bukhri, Arabic-English, translated by Dr. Muhammad MuhsinKhan, Islamic University, Al-Madina Al-Munawwara, KSA, Maktaba Dar-us-Salam.


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realization is basically the same, in both cases, the prophet and the ordinaryman the realization is a process of identification with the Supreme BeingWho pre-exists in the heart of every human being but only those who areinitiated can identify with Him. Reverting to the above quoted Hadith thecondition of a Prophet is that of having his heart asleep namely incapable

to see the Angels as the ordinary person before his public life as aProphet, but his heart will be awake forever after he will be officially aProphet. This means that the heart of a Prophet is the purest of any other

being of his contemporary and this is in our opinion the explanation whynone of the prophets > > (Qassidah Burdah Sharif, Chapter 5, verse26).

The Egg of the World contains the germs of a new manifestation in themacrocosmic point of view18 while the heart contains the germ of the

spiritual development in the microcosmic analogy. Ren Gunon relates thecentral position of the spiritual germ of the Egg of the World (i.e.Hiranyagarbha) to And Ren Gunon remembers in a foot pagenote that this primordial Avatara . Ren Gunonreports the following passage of the Katha Upanishad: 19. FinallyRen Gunon relates and therefore assimilated toAgni20.

We observe here the essential agreement between the Hindu and IslamicTradition despite they apparently look quite far21 but in reality they are very

18 According to the Hindu Tradition the Egg of the World containing theprinciples of the macrocosmic manifestation is calledHiranyagarbha.19 This passage explains why in Islamic tasawwuf the practice of the dzikraimed tostimulate the awakening or second birth of the heart.20 We do not expand this concept in comparing once again with the microcosmicside, since we would go beyond the subject of the present work.21 It is well known in the history of the Asiatic Subcontinent that a large number ofHindu embraced Islam at the hands of Sufi and awliya-Allah but in our humbleopinion few have pondered on the reasons of this quite wide phenomenon. In ourhumble opinion the reason is in the fact that those Hindu had enough

comprehension of their own doctrine to understand the similarity we would saythe identity of the Hiranyagarbha and Ar-Ruh Al-Muhammadia and they hadenough enlightenment to perceive the freshness and the power of the Islamic


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close because both descend by the Same Blessed Source, the SupremePrinciple. This does not mean that Jew and Christian original Tradition isdifferent, the problem is that they have lost completely the TrueKnowledge and the real meaning of their scriptures. To examine anddiscuss the causes of this loss is beyond the scope and the subject of this

humble work but we limit here to observe that this loss is not only a lossrelated to a specific tradition, it is a loss involving the entire world like it issaid for the demise of a true Islamic scholar22.

The Holy Prophet of Islam, Sallallaho Alaihi Wa Alii Wa Sallam.Qassidah Burdah Shareef, Section 1, 7 - 8

The prime finality of Islam for every faithful is the total submission toAllah Almighty and through this submission everyone who qualifies canachieve nearness to Allah Almighty so that every faithful who can achievethis result can escape the cycle of death to one world and birth into anotherworld. But this submission can only be achieved through the knowledge ofthe lover of the Beloved, a knowledge that cannot be earned through

books. Although sacred books can be a mean of achieving knowledge stillit is not enough. In this consideration we are remembered of His Holiness

Hadzrat Imam Ghazali23, Radziallaho anho, when at the acme of his fame

Baraqah.22 We cannot refrain to observe here that this loss of knowledge has brought thisworld to brutality, deepening the divide among different Tradition followingdisorder firstly and subversion after to the extent that only hatred has remained inthis world. The total refusal, rather the rejection of the existence of Ar-Ruh Al-Muhammadia as principle of love, order and mercy is at the origin of thissubversion. In this regard we Muslims of the Asiatic Subcontinent have to questionourselves why there are no more conversions of Hindu into Islam in the Asiatic

Subcontinent despite a large number of Muslims? It is quite easy to hide behindthe divide imposed by the ruling colonizers, that divide was possible because itfound already deep ignorance, especially in the low castes of the Hindu side butMuslims of the Subcontinent should enquire themselves why despite theirorganization of Dawah there is no more religious dialogue with Hindu, rather thetwo parties seem to know only the worst of the conditions: physical confrontation.Our humble opinion is that today even Muslims have lost to certain extent the realknowledge of their own Tradition and we all are waiting for the arrival of a newreviver of our Religion to the benefit of all the world.23 Ab mid Mu ammad ibn Mu ammad al-Ghazl (1058-1111) (Persian:

or ), known as Algazel to the westernmedieval world, was born and died in Tus, in the Khorasan province of Persia(modern day Iran). He was a Muslimtheologian,jurist, philosopher,cosmologist,
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as Alim he met his future spiritual master who threw all Ghazalis books inthe water thus destroying them and then showed them dry, returned tonormality to the stunned Alim, asking him Does your book knowledgeenable you to do so?. The murshid said so in order to mark the difference

between real knowledge and erudition. This type of real knowledge known

as gnosis is beyond books and beyond rationality. Gnosis can only beachieved through the intercessions and benedictions of the Holy ProphetMuhammad, Sallallaho Alaihi Wa Alii Wa Sallam, once his entire

personality, Sallallaho Alaihi Wa Alii Wa Sallam, is taken as a guidanceand as example in every step of our human life. Once again this process ofacquisition of knowledge is similar to the knowledge of the lover of theBeloved. Thus it is imperative to acquire the love of the Holy ProphetMuhammad, Sallallaho Alaihi Wa Alii Wa Sallam. Actually as a first stepit is imperative to learn that the Holy Prophet Muhammad, Sallallaho

Alaihi Wa Alii Wa Sallam, loves us even if we do not feel it. We can besure of this statement because it is a consequence of the finality of themanifestation of the Holy Prophet Muhammad, Sallallaho Alaihi Wa AliiWa Sallam, being the Mercy to Mankind24. Even the Gospels refer to the

physician,psychologist and adept of tasawwuf ofPersian origin, and remains oneof the most celebrated scholars in the history of Sufi Islamic thought. He isconsidered a pioneer of the methods of doubt and skepticism, and in one of hismajor works, The Incoherence of the Philosophers, he changed the course ofearlyIslamic philosophy, shifting it away from the influence of ancient Greek and

Hellenistic philosophy, and towards cause-and-effect that were determined by Godor intermediate angels. Ghazali contributed significantly to the development of asystematic view ofSufism and its integration and acceptance in mainstream Islam.He was a scholar of orthodox Islam, belonging to the Shafi'i school of Islamicjurisprudence and to the Asharite school oftheology. Ghazali received many titlessuch as Sharaful A'emma (Arabic: ,( Zainuddin (Arabic: ),Hujjatul Islam, meaning "Proof of Islam" (Arabic: ). He is viewed as thekey member of the influential Asharite school ofearly Muslim philosophy and themost important refuter of Mutazilites. However, he chose a slightly differentposition in comparison with the Asharites; his beliefs and thoughts differ, in some

aspects, from the orthodox Asharite school. Among his shaykhs in tasawwuf wereal-Fadl ibn Muhammad ibn Ali al-Farmadi al-Tusi one of Abu al-Qasim al-Qushayris students and Yusuf al-Sajjaj. Written by Shaykh Gibril F. Haddad.24 In the Qassidah Burdah Sharif we learn that: [Verse 10, Section 3]. This verse basicallyestablishes that Allah Almighty asks the permission of Muhammad Mustafa,Sallallaho Alaihi Wa Alii Wa Sallam, to create every manifested creature. Thisaction can be interpreted from many points of view but essentially it confirms theunmatchable status of Muhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam,

being the first of manifestation as Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam,and last as Muhammad, Sallallaho Alaihi Wa Alii Wa Sallam. See other notebelow.
http://en.wikipedia.org/wiki/Islamic_medicinehttp://en.wikipedia.org/wiki/Islamic_psychologyhttp://en.wikipedia.org/wiki/Persian_peoplehttp://en.wikipedia.org/wiki/Sufihttp://en.wikipedia.org/wiki/Doubthttp://en.wikipedia.org/wiki/Skepticismhttp://en.wikipedia.org/wiki/The_Incoherence_of_the_Philosophershttp://en.wikipedia.org/wiki/Early_Islamic_philosophyhttp://en.wikipedia.org/wiki/Early_Islamic_philosophyhttp://en.wikipedia.org/wiki/Greek_philosophyhttp://en.wikipedia.org/wiki/Hellenistic_philosophyhttp://en.wikipedia.org/wiki/Causalityhttp://en.wikipedia.org/wiki/Godhttp://en.wikipedia.org/wiki/Angelhttp://en.wikipedia.org/wiki/Sufismhttp://en.wikipedia.org/wiki/Shafi'ihttp://en.wikipedia.org/wiki/Jurisprudencehttp://en.wikipedia.org/wiki/Ash'arihttp://en.wikipedia.org/wiki/Theologyhttp://en.wikipedia.org/wiki/Arabic_languagehttp://en.wikipedia.org/wiki/Asharitehttp://en.wikipedia.org/wiki/Early_Muslim_philosophyhttp://en.wikipedia.org/wiki/Mutazilitehttp://en.wikipedia.org/wiki/Islamic_medicinehttp://en.wikipedia.org/wiki/Islamic_psychologyhttp://en.wikipedia.org/wiki/Persian_peoplehttp://en.wikipedia.org/wiki/Sufihttp://en.wikipedia.org/wiki/Doubthttp://en.wikipedia.org/wiki/Skepticismhttp://en.wikipedia.org/wiki/The_Incoherence_of_the_Philosophershttp://en.wikipedia.org/wiki/Early_Islamic_philosophyhttp://en.wikipedia.org/wiki/Early_Islamic_philosophyhttp://en.wikipedia.org/wiki/Greek_philosophyhttp://en.wikipedia.org/wiki/Hellenistic_philosophyhttp://en.wikipedia.org/wiki/Causalityhttp://en.wikipedia.org/wiki/Godhttp://en.wikipedia.org/wiki/Angelhttp://en.wikipedia.org/wiki/Sufismhttp://en.wikipedia.org/wiki/Shafi'ihttp://en.wikipedia.org/wiki/Jurisprudencehttp://en.wikipedia.org/wiki/Ash'arihttp://en.wikipedia.org/wiki/Theologyhttp://en.wikipedia.org/wiki/Arabic_languagehttp://en.wikipedia.org/wiki/Asharitehttp://en.wikipedia.org/wiki/Early_Muslim_philosophyhttp://en.wikipedia.org/wiki/Mutazilite


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arrival of the Spirit of Consolation and consolation is an attribute ofMercy while Love is the essence of Mercy.In order to understand the universality and importance of the function ofthe Holy Prophet, Sallallaho Alaihi Wa Alii Wa Sallam, among the otherProphets, Alaihi Wa Sallam for each of them, as Mercy to mankind we can

recall the Hadith Qudsi where Allah Almighty says: I was an hiddentreasure and I created in order to be known, which expresses indirectlythat His creation Qun fa yakun is dictated by His Love, which matcheslogically also the other Hadith Qudsi where Allah Almighty says that HisMercy will prevail on His Wrath. In this respect we may observe thatMuhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam, is the object(of Allahs Creation and Love), witness and guarantor of the two quotedstatements of Allah Almighty and we humbly believe that it is for thiseffective status of object, witness and guarantor that Muhammad,

Sallallaho Alaihi Wa Alii Wa Sallam, was sent as last Prophet and as aProphet of Mercy to mankind.Correlating the two above quoted Hadith Qudsi with the following Hadith:"Rasuluallah Sallallhu Alayhi Wasallam has said: "None Of you has(perfect) lman until I am more beloved to him than his parents and his

children" and in another Hadith "than all mankind."we can deduct that thefirst and unique object of the Supreme Infinite Love of Allah Almighty isMuhammad-Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam, who is thefirst created being (awwalu khalqiLlah) and the seal of the prophets (al-awwal wa al-akhir). We should here ponder and comprehend that to be thefirst created being is beyond the limiting conditions of time and space

because it is a perennial and immanent condition. To comprehend thisunique and unmatched condition is not for everyone but it should beconsidered essential for the understanding of Islam as universal religion

preaching the total submission of the created beings to their Creator butabove all should help to understand the exact condition of Muhammad-Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam, and this comprehensionwould eliminate forever the doubts and misunderstandings among Muslimswho have ended into an obnoxious sectarianism letting certain parties

argue about subjects like power of intercession (wasilat) and theimmanent presence of Muhammad-Mustafa, Sallallaho Alaihi Wa Alii WaSallam, in this world. As a matter of fact recognizing and comprehendingthat the essence of the first created being is not a condition of the past

but is simultaneously a present25 and perennial26 station because it falls beyond the limitative conditions of time and space. In virtue of thisabsolute condition free from every bondage Muhammad-Mustafa,

25 Beyond the limits of past and future.26

Perennial is an attribute for the created beings while Eternal is exclusively forAllah. In fact perennial refers to a time with a precise instant of start and no end,while Eternal does not have start and end.


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Sallallaho Alaihi Wa Alii Wa Sallam, has is body, subject to time andspace, dead in the physical condition but not in his spiritual essence, whichis rather the closest to Allah Almighty, more closer than the position of the

best of the angels (malkah), His Holiness Hadzrat Jibraeel, Alaihi waSallam, whose essence was created after27 that of Muhammad Mustafa,

Sallallaho Alaihi Wa Alii Wa Sallam. Everything which flows from AllahAlmighty towards His universal creation or is received back from theuniverse towards Allah Almighty is passing through the first and the last28

of the manifestation (al-awwal wa al-akhir) therefore the function ofintercession attributed to the Holy Prophet, Sallallaho Alaihi Wa Alii WaSallam, but also contested (astaghfirullah) by certain Muslims pertains tothe unique condition and station of Muhammad Mustafa, Sallallaho AlaihiWa Alii Wa Sallam.

For what it concerns the second Hadith quoted above it seems at a first

glance that sentimentalism is involved utilizing the expression love, wedo not exclude or criticize sentimentalism a priori but we reject the idea of

being limited and bound to sentimentalism, especially in a path of Haqiqah.Therefore it is essential for every Muslim to understand first what is thereal meaning and importance to love Muhammad-Mustafa, SallallahoAlaihi Wa Alii Wa Sallam, and then how to love him, Muhammad-Mustafa, Sallallaho Alaihi wa alii wa sallam, above human bloodconnections even and just a little lesser than Allah Almighty.The reciprocal love of Muhammad Mustafa, Sallallaho Alaihi Wa Alii Wa

Sallam, can be only gained by deep and intense recitation of Darood-Shareef and profound study of the life and Ahadith of the Holy Prophet,Sallallaho Alaihi Wa Alii Wa Sallam, assuming his integral personality asa life style example. All the above with the humbleness and submission

belonging to those who are conscious of their complete ignorance in thesense of deprivation of knowledge, which in our humble opinion it is realfaqr29.

27 The temporal adverb after used here must not deceive: it has nothing to dowith time, rather after must be seen here as referred to a logical sequence freed

from spatial and temporal limitations.28 Also here first and last must not be seen as temporal adverbs but in logicalsequence and with a reference perspective, in other words Muhammad Mustafa,Sallallaho Alaihi wa alii wa sallam, is the first from the point of view of theSupreme Principle and the last from the point of view of this world and more ingeneral from the point of view of the manifested universes. In this regard thecondition of first and last is without time timeless so that it is beyond theconditions of two different pasts i.e. as first at the creation time and as last atthe time of the start of Muhammads, Sallallaho Alaihi wa alii wa sallam, missionas the last Prophet, Sallallaho Alaihi wa alii wa sallam, in this manifested world.29

It is for this reason that His Holiness Pir Karam Shah Al-Azhari known as Zia ulUmmat, Radziallaho Anho, and his blessed son - His Holiness Pir Amin ul HasanatShah Sahab, may Allah Almighty be always pleased with him consider


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The first relates to His Holiness Hadzrat Prophet Adam, Alaihi Wa Sallam,and it is related in a Hadith Mubarek, which recites as follows:


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From the two accidents narrated above we can learn that Darood-Shareef isa blessing of Allah Almighty and a gift of the Holy Prophet MuhammadMustafa, Sallallaho Alaihi Wa Alii Wa Sallam, to every human being 30

useful for remission of sins and acquisition of knowledge, such is thepower of the Holy Prophet Muhammad Mustafa, Sallallaho Alaihi Wa Alii

Wa Sallam!

There is a last aspect that we would like to present in this humble work.Professor Dr. Vallortigara is a neuro-scientist31 of the University of Trento,Italy, has made a joint study with the Australian University of NewEngland to study bees from the neuro-science point of view. Their workhas been publish in the prestigious British journal Nature. Thesescientists have found that bees have a brain similar to the human brain thus

bees can learn new things and adjust accordingly their behavior because

bees have a developed memory system, moreover they have found thatbees can experience states of incantation similar to the states procured bythe exercise ofSm andDzikr. But this is not all. Quite astonishingly thegreat Noble Prize Albert Einstein declared that If bees would disappearfrom the face of this earth menkind will not survive more than fouryears. We must now look into Islamic literature and a search throughinternet has enabled us to discover that Hadzrat Nawawi, Radzi AllahoAnho, wrote a book entitled Maqasid ul Salekeen, narrating that the HolyProphet Muhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam, askeda bee why honey can cure many diseases. The bee answered that bees havea leader to whom they pledge full obedience and when the bees start tosuckle the nectar from the flowers their leader starts reciting DaroodShareef and then all the other bees follow their leader in the samerecitation. This recitation of Darood Shareef transforms the nectar, essenceof the flower, the nectar, which is tasteless into the delicious honey with allthe curative properties well known to humans. It is a matter of wonder to

30 The Universality of the Holy Prophet Muhammad Mustafa, Sallallaho Alaihi Wa

Alii Wa Sallam, is such in our opinion that his power of intercession can operatefor Muslims and those among the non-Muslims who address him with fullsincerity.31 A neuro-scientist studies the functionality of the nerve system particularlyrelated to the brain function, since the nerve system appears to operate like a cabletelecommunication system having the operative center in the brain. From antennato antenna: Lateral shift of olfactory memory in bees. Authors: Lesley J. Rogerset al. Short Abstract: Honeybees, Apis mellifera, readily learn to associate odourswith sugar rewards and we show here that recall of the olfactory memory, asdemonstrated by the bee extending its proboscis. Received 26 December 2007

12:49-GMT;Posted-26-December-2007Neuroscience.[http://precedings.nature.com/users/048043b420a9b0e9465179128f5e735f]
http://precedings.nature.com/documents/1466/version/1http://precedings.nature.com/documents/1466/version/1http://precedings.nature.com/subjects/neurosciencehttp://precedings.nature.com/documents/1466/version/1http://precedings.nature.com/documents/1466/version/1http://precedings.nature.com/subjects/neuroscience


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see that still there are Muslims who have less sensibility than a non-Muslim, a Jew like Albert Einstein.

Some Conclusions

Qassidah Burdah Shareef, Section 7, 24 26.

We have shown the centrality of the role and position of MuhammadMustafa, Sallallaho Alaihi Wa Alii Wa Sallam, in all the manifested world.

We have seen that this role is described in different authentic and orthodoxtradition and cannot be denied by those who have understanding.We have shown that the essential sublime nature of Muhammad Mustafa,Sallallaho Alaihi Wa Alii Wa Sallam, is of light, not only but it is of such alight that every prophet has acquired his own light as derived by the lightof Muhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam.We have also seen that Prophets are extraordinary creatures of AllahAlmighty and this is demonstrated by the fact that their spiritual realizationis different (descending realization) from that of the ordinary beings(ascending realization).As a consequence of the above findings the only way to obtain theSupreme Identity is to love and obtain the love of Muhammad Mustafa,Sallallaho Alaihi Wa Alii Wa Sallam, since without his intermediationnothing is possibly in this world and in the worlds to come.Moreover it is quite understandable that due to the above findings theepisode of Miraaj is real and without any doubt. For this episode we musthave the same position of His Holiness Hadzrat Abu Bakr Siddique, AlaihiWa Sallam, when informed about the night travel of Muhammad Mustafa,Sallallaho Alaihi Wa Alii Wa Sallam, he said: . It is quite clear that when His Holiness Hadzrat AbuBakr Siddique, Alaihi Wa Sallam, pronounced the above sentence he wasin deep love for the Holy Prophet, Sallallaho Alaihi Wa Alii Wa Sallam,and indeed he was quite aware of the luminous nature and superior, centralstatus of Muhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam.May Allah Almighty grant to everyone, readers and this humble author, theunderstanding and love of His Holiness Hadzrat Abu Bakr Siddique, AlaihiWa Sallam, for Muhammad Mustafa, Sallallaho Alaihi Wa Alii WaSallam, the best among the prophets,

Wal hamdulillahi Rabbil Alameen


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Fatawa

Zakaat on Shares and Profits

Dear readers, a new series of Fatawa issued by Grand Mufti of Arab

Republic of Egypt, Prof. Dr. Ali Jumaa Muhammadis added in Englishtranslation and we hope it will benefit the Muslim Ummah at large. .

________________________________

Question:

After one year has passed, will the zakat on the financial shares andprofits be: 2.5% of the market value on the day it becomes due, 2.5% of itspurchase value, or on its annual dividend?

What is the percentage if zakat is the dividend?

Answer:

The zakat will be based on the current market value of the shares. It isowed if those shares are for commercial trade companies, have reached theminimum amount upon which zakat is owed (Ar. nisab). However, theopinion used for fatwa for shares in industrial and manufacturingcompanies is that zakat is not obligatory - however great their value might

be.__________________________________________________

Giving Zakat to educational foundations

Question:

We have reviewed request no. 988 for the year 2007 submitted on 18 Jun2007 by and which includes the following:

Please inform us of the legal ruling pertaining to giving zakat money tofoundations which teach sciences related to the Quran and sacredknowledge under the supervision of al-Azhar, and which develop humanskills and reduce community illiteracy

Answer:

God the Most High defined the lawful recipients of zakat by saying:


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Alms are meant only for the poor, the needy, those who administer zakat,

those whose hearts need winning over, to free slaves and help those in

debt, for Gods cause, and for travelers in need. This is ordained by God;

God is all knowing and wise. [9:60]

What is relied upon when giving a fatwa is that eligibility of for Godscause in the previous verse is restricted to jihad and knowledge, since

jihad can be by arms or by the tongue. The Exalted be He says:

So do not give in to the disbelievers: strive hard against them using

Quran. [25:52]

Scholars are in consensus upon the permissibility of giving zakat for thoseseeking knowledge.

The majority of scholars stipulate that zakat must be put under theownership of its eligible recipients. However, it is possible to follow thescholars who permit giving zakat to all kinds of charity and beneficencewhether or not this is by putting it under their ownership. Imam Fakhr al-Razi in his exegesis explains the expenditure for Gods cause saying:

Bear in mind that the apparent meaning of for Gods cause does notrestrict it to warriors. It is for this reason that al-Qaffal has transmitted this

meaning through a number of scholars who permit giving alms to all kindsof good, since for Gods cause applies to them all in general.

In al-Mughni, the Hanbali Imam Ibn Qudamah transmitted through Anasibn Malik and al-Hassan (may Allah be blessed with them) the followingstatement: What is given as zakat to construct bridges and roads isconsidered on-going alms."

Based on the above, and in reference to the question it is legally

permissible to give zakat money to foundations which teach sciencesrelated to the Quran, sacred knowledge, remove illiteracy, and develophuman skills.

And Allah knows best


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The Maqasid ul SaliqeenCompiled by

Sheikh Zeya-ullah Naqshbandi

The Objectives of Traveling Towards AllahTranslated by: Muhammad Jalal

Continuation---Part 3

In the Name of Allah the Most Merciful the Most Beneficent

Continued from the 2nd part of Maqasad ul Salaqin

Some unlucky people having clean shaved their beard and mustache tyingaround their neck a black thread like Zunnar (a blessed thread- according tothe Hindu faith-which is folded upon the body, it should be explained herethat Muslim scholars have prohibited to wear this kind of thread for aMuslim as wearing of this kind of thread is a religious symbol of Hindusthough Islam prohibits a Muslim from following the religious identity ofother faiths) divesting themselves of the Shariah's lights, besetting of bhangand poppy, claiming that they are in the status of being absorbed in theremembrance of Allah, having entrapped in the confinement of Satan.

They have disported themselves in pastime and entertainment avoidingeven to perform the daily prayers believing that it was the ritual ofMalamatiyah (The group of Muslim mystics who were vigilant and carefulof searching out their own shortcomings and faults accusing their souls onevery moment with all kinds of evil and malice in order to discipline themwith good deeds) and it was the worship of Allah-according to their claim-indeed such people have no sense nor knowledge which would be helpfulfor them to correct their manners and remove their spiritual diseases as

well as they have no aspire to escape from the pleasure of their self-worshiping mood, in fact they are self-centered ignorant undoubtedly theyhave thrown themselves in the gulch of perversity divested from the wayof Islam.

Their bad luck and misfortune have captured them to such extent that theyare unable to see their own faults, in short there are many groups of peoplewho present themselves by different ways to search out about Allah andspend their lives in this cause but their souls and Satan have mixed up the

truth with the wrong that is why they have mistaken and sought their goalby the sources which contradict to Shariah.


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How much pleasant are those people who love the Sunnah of the NobleProphet (May Peace of Allah and His blessings be upon Him and Hisfamily) and adopt the guidance of the companions, their followers, thefollowers of those followers and the pious ancestor scholars, jurists, and

pioneers of Islam (May Allah's Mercy be upon all of them) in order to

achieve nearness to Allah, and to differentiate between good and bad, andto remain aware of deceiving tricks of the soul, adhere their exteriors andinteriors with good manners and noble attributes divesting never even tohair-breadth from the sacred Shariah, as Shariah is the safest source ofknowledge about Allah, if a person deserts the source refusing to hold it'scommandments then he has put his feet out of the Islamic limitationthrowing the religion of Allah behind him.

Some ignorant innovator mystics claim that they have passed through the

Shariah having reached to the stages of Tareeqat (the ways or methods ofacquiring the spiritual gains is called Tareeqat) and Haqeeqat (pertaining toDivine attribute and acts especially related to affairs between Allah and itscreation, is known as Haqeeqat) (May Allah protect us from their faiths)When a person crosses the limitations of Shariah then he becomes anapostate and never would be able to acquire Haqeeqat.

The Pioneer of the ascetic group his holiness Junaid Baghdadi (May Allahsanctify his secrets) says, all doors are closed for the all creature except

the person who follows the life and teachings of the Prophet (May Peace ofAllah and His blessings be upon Him and His family) and only such personwould be admitted to the blessed court of Allah.

His holiness Abul Hasan Barusi (May Allah sanctify his secrets) says, Purification of the heart and it's enlightenment are attained only when aMuslim follows the Sunnah of the Prophet (May Peace of Allah and His

blessings be upon Him and His family) and avoids the innovations.

His holiness Sheikh Abu Saeed Qalawi (May Allah sanctify his secrets)says, Whoever claims to be blessed with Hal (the state of spiritualexaltations) and that Hal causes him to cross the limitations of Shariah thenneither be near him nor accompany him.

The conditions of the spiritual journey: For the eternal blissful that haveentered this field, there are some conditions which are essential for them toknow and practice accordingly.

It is compulsory to be mindful and complete aware about all virtuous andmalicious acts, if the searcher of truth fails to act upon anyone of these


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conditions then his spiritual exercises will remain incomplete and fruitless,and will fall away from his ultimate goal.

To repent and regret on the sins and disobediences committed by him in thepast and to weep and feel shame asking Allah of His forgiveness presenting

himself humbly and with complete devotion to Him seeking His grace andfavour hoping from Him to accept his repentance and regrets, as Istighfar(to seek His forgiveness) is the saver from the hellfire and is the key of the

paradise as well as it rescues from the abasements of sins, and opens thegates of mercy and grace, as the following tradition explains, Therepentant from ones sin is like the one who never committed any sin.

And he has to repent on his sins whole heartedly promising that he neverwill return to contaminate his heart with any kind of sin and never intend in

his heart to commit any sin in future, as the genuine repentance in it's truenature is to always avoid the disobedience of Allah and his heart shouldhate such intention and should completely surrender to His Will as his heartshould not be tempted of committing any sin again. Allah exalted be Hesays, O ye who believe turn to Allah with sincere repentance. (Surah8;Verse66)

But recalling of past sins is useful for the common people, as theremembrance of sins leads to fear and regret which keeps a person far fromsins in future, nevertheless recalling of gone sins are harmful for a spiritualtraveller who has newly entered the field of spiritual exercise, as the wholeaspire of a traveller should be concentrated on Allah only and it is must forhim to forget every thing except Him and to be occupied and absorbed inhis spiritual inquiry and to forget all past and future actions, he has tovacuum his imaginary power so that his heart is completely absorbed onlyin the remembrance of Allah far from every thing except Him. He should

be stead fast on Shariah's commandments and firmly practice all guidanceof the Noble Prophet (May Peace of Allah and His blessings be upon Himand His family) so that no minor duty of sacred Shariah be left by him, norany tradition of the Noble Prophet (May Peace of Allah and His blessings

be upon him and his family) be left unpracticed. The position of therighteousness could not be completed and perfected without the obedienceof the Noble Prophet (May Peace of Allah and His blessings be upon Him)and no spiritual knowledge would be opened without firm stand on thereligious rituals.

Allah glorified be He says, He who obeys the Messenger, obeys Allah(Surah 4, An Nisa 80)


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He should remain occupied day and night with those prayers andassignments which have been bestowed on him by his spiritual instructor,no moment should pass in negligence of it, so that it will bear it's fruits ofeternal bliss and valuable wealth of both worlds, and he has to strengthenhis ties of love, sincerity, devotion and faith and should not object on his

actions or sayings rather he should strive to follow his footsteps, whateverhis instructor orders him, he has to accept it thankfully so that the doors of

blessings

and divine bounties would be opened for him.

The proverb says, "The instructor among his followers is like the Prophetamongst his people"

And he has to direct his heart and mind towards his aspired goalconcentrating his intention to worship and remember Allah (exalted be He),as the remembrance of Allah with scattered thoughts bears no fruit at all, atraveller will remain far from real nearness to Allah to the same level as hewould be occupied with whatever is except Allah. He should be sincere inwhatever worships, he offers to Allah, as the worship without sincerity islike the tree which bears neither fruit nor profit. The sincere worship is thatwhich is performed only for Allah and there is no aim except Allah. Heshould do whatever only to please Allah far from any sort of avarice, he

should make his interior and exterior alike. He should not value whatevergood deeds, he performs and never be proud of it. If a traveller performsworship equaling to a hill (in height and weight) but he has to value it aslittle as a small bit, rather he should doubt his worship and fear about thoseworship to be counted as sins (in the sight of Allah) so that he will remainfar from proud and arrogance. He should keep himself away from ignorant

people and innovators, who are governed by their desires and Satan andnever accompany them. The friendship with such unworthy people leads towastage of time and steals away whatever the traveller posses in the way ofAllah but by chance if the traveller was entrapped in their gathering then hehas to remain characterized with his decency, calmness, honour and respectand should avoid to answer their meaningless questions in order to preventhimself from dispersion of mind which can cause the destruction of hisconcentration, he should avoid meeting and mingling with people withoutreasonable cause, thus he will achieve nearness to Allah as much as he willstay far from the people. It is said, Nearness to Allah comes to the sameextent as the distance from the people.


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The family of the

Prophet Muhammad Sallallahu Alaihi Wa AalihiWasallam

Compiled by: Muhammad Jalal RazaFadil Jamia Nizamiya, HyderabadIndia

B.A Al Azhar University Egypt,M.A Cairo University Egypt.

HASSAN AL ANWAR

As it was mentioned above, he was the father of Lady Nafeesa and the sonof Zaid Al Ablaj, son of Hassan, son of Hazarat Ali (Razi Allahu TalaAnhu). He was an extremely pious man and was blessed by Allah in a waythat whatever he prayed for, Allah would accept his request immediately.

It is narrated that while a woman was traveling in the desert, an eagleswooped down and snatched her baby from her lap. She came to Hassanand asked him to pray to Allah for the return of her baby. Hassan raised hishands in dua, and a little while later, the womans child was thrown backinto her arms, unharmed. Hassan was famous for his riches and wealth inMadina. His palace was more splendid and luxurious than any other palacein Madina. Even though he lived in this luxury, he was very generous andopen-hearted. He never feared poverty, in emulation of his forefather.

In this regard, it is narrated that an indebted person came to Hassan andasked him for a large amount of money to help repay his debts. Hassangranted the amount immediately and in addition gave 200 Dirhams to theman for the mans personal expenditure.

HASSAN AND HIS FATHER, ZAID

It has been stated that Zaid, son of Imam Hassan and the father of Hassan(Al Anwar), would always take his faithful son Hassan to the blessed tomb

of the Prophet Sallallahu Alaihi Wa Aalihi Wasallam and would say : Omy guardian ! O Prophet Sallallahu Alaihi Wa Aalihi Wasallam of AllahThis is my son Hassan and I am pleased with him He continued this

particular address during his frequent visits to the tomb. Once he had adream that the Prophet Sallallahu Alaihi Wa Aalihi Wasallam was tellinghim O Zaid ! I am also satisfied with your son Hassan, and Allah is also

pleased with him due to our pleasure.According to historians , the above mentioned dream happened in the samemanner with Hassan and his daughter Nafeesa while she was in Madinaand would visit the blessed tomb of the Prophet Sallallahu Alaihi Wa Aalihi

Wasallam in the company of her father Hassan. Hassan would address the


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Prophet Sallallahu Alaihi Wa Aalihi Wasallam in the same way that hisfather Zaid addressed the Prophet Sallallahu Alaihi Wa Aalihi Wasallam.

HASSANS FAITH

Once a poet came in the presence of Hassan and started acclaiming thequalities of Hassan. The poet stated that as Allah is unique and without

parallel Hassan, the son of Zaid is also unique and matchless. Hassanreplied, You are a liar ! Dont say that , rather say Allah is unique andwithout parallel and the son of Zaid is his humble servant. Thereafter,Hassan descended from his chair and threw himself to the groundglorifying Allah and praising Him with humility and respect.

HASSANS GENEROSITY

Imam Zahabi, the noted Islamic scholar, states: He was one of theprominent grandchildren of Hazarat Ali (Razi Allahu Tala Anhu) andFatima, as well as one of the noblest personalities of that blessed family.He was an expert of Islamic jurisprudence and a noted scholar of many

branches of Islamic knowledge. He was one of the lucky ones to have metthe companions of the Prophet Sallallahu Alaihi Wa Aalihi Wasallam. Hewas entrusted the governorship of Madina by the Caliph Mansoor.However, he abdicated the governorship and traveled to Cairo. He passedaway in Cairo and was buried in old Egypt. His shrine and its affiliatedmosque is well-known in Cairo.

IMAM ABU HANEEFA WITH ZAID

Imam Abu Haneefa, the most famous Islamic scholar and a well-knownIslamic jurist stated: I met a number of Zaids contemporaries, but I neverfound any of them like Zaid, His mental perception and his vast knowledgewas really matchless and unique.IMAM ZAID (AL ASGHAR)

Zaid was the youngest son of Hassan Al Anwar and was buried in the sameroom in which his father was buried. There was another Zaid, who was thefather of Hassan Al Anwar. His name was Zaid Al Ablaj and he was buriedin Hajer, between Mecca and Madina.It should be noted that Zaid Al Asghar and Zaid Al Ablaj are separate

personalities from Zaid, the son of Imam Zainul Abideen.


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MUHAMMAD AL ANWAR

He was the son of Zaid Al Asghar and thus the nephew of Lady Nafeesa.However, some historians say that he is the brother of Hassan Al Anwar,which would make him the uncle of Lady Nafeesa.

Other historians conclude that Lady Nafeesa had an uncle and a nephewboth named Muhammad Al Anwar. Both of them shared names and werealso buried in the same place.

YAHYA, SON OF QASIM AT TAYYEB

Yahya was the son of Qasim At Tayyeb, son of Muhammad Al Mamoon,son of Jafar As Sadiq. He was thus the brother of Fatima Al Aina (the lady

mentioned above). He was given the title of Him who is similar to theProphet Sallallahu Alaihi Wa Aalihi Wasallam.

His spiritual excellence was visible to all and he was brought to Egypt bythe Egyptian king Ahmed, son of Toolun. His devotees from Egypt and afarwould flock around him during his stay in Egypt. His grave is located nearthe mosque of Imam Al Laith in Cairo.

YAHYA AL MUTAWWAJ

He was the son of Hassan Al Anwar and was titled Al Mutawwaj bilAnwaar meaning the man crowned with lights, as he had a bright face as aconsequence of his spiritual exercises. He was the full brother of Lady

Nafeesa.

His grave is located near the mosque of Imam Al Laith in Cairo.

MUAZ SON OF DAWOOD AL HUSAINI

He was the son of Dawood, son of Muhammad, son of Umar, son of ImamHussain, son of Hazarat Ali (Razi Allahu Tala Anhu). He died in the monthof Rabi ul Awwal 295 A.H. and was buried in Cairo near the shrine ofImam Hussain. However, this shrine has collapsed.

SAADULLAH, SON OF ABDULLAH AL KAMIL AL MAHAZ

He is the son of Abdullah Al Kamil Al Mahaz (Kamil means perfect and

Mahaz means pure), son of Hassan Al Musanna, son of Imam Hassangrandson of the Prophet Sallallahu Alaihi Wa Aalihi Wasallam. He is


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therefore, the brother of Zainab, the one titled Fatima An Nabawiyya.Her brief biography has been given above.

Ibrahim Al Jawwaad, mentioned earlier, is the full brother of Saadullah. Asmentioned previously, Ibrahims head is buried in Al Matariya in Cairo.

Saadullah lived in Cairo till his death. His grave is near the tomb of FatimaAn Nabiwiyya, the daughter of Imam Hussain near the foot of MountMuqattam in Cairo.

LADY UMME KULTHOOM

She is the daughter of Qasim At Tayyeb, son of Muhammad Al Mamoon,son of Jafar As Sadiq. She is the sister of Yahya, son of Qasim At Tayyeb(mentioned above) and she is the sister of Fatima Al Aina.

HER WORSHIP OF ALLAH

Umme Kulthoom would perform prayers as much as she could and wouldcontinuously fast.

HER DEATH

She lived in Egypt and died there. She was buried between the mosques ofImam Al Laith and Imam Shafaee in Cairo.

LADY SAFIYYA

She is the daughter of Ismail, the son of Muhammad, son of Ismail, son ofAl Qasim. There are seven generations between herself and her ancestorImam Hassan.

She was an Islamic preacher. She was pure and generous, an ascetic whodid not care for the adornments and beauty of this world, though she was

quite rich.

She lived in Egypt till her death in 383 A.H. and was buried in Ad DarbulAhmar near the locality of Imam Hussain.

AS SULTAN HUSSAIN ABUL OLA

He is the son of Hassan Al Anwar. His mosque is in the Abideen quarter ofCairo and a street exists to this day which is known by his name. He was

from the family of the Prophet Sallallahu Alaihi Wa Aalihi Wasallamthrough Imam Hussain.


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Hussain Abul Ola was born in Mecca during the last decades of the 8thcentury A.H. However, he traveled to Cairo and camped at the banks of theRiver Nile. The area was unpopulated at the time and resembled anuninhabited jungle. However after a short period it was populated by

people and was consequently named Bulaaq Abul Ola.

Imam Sharaani mentions that, Abul Ola remained in a separate roomwith the intention and purpose of worshipping Allah for forty years. Helived till the age of 120 and died in 890 A.H. He was buried in Bulaaq anda mosque is associated to this shrine.

MUHAMMAD SON OF HUSSAIN

His name was Abu Abdullah Muhammad son of Hussain and he belongs tothe Ahlul Bait through Imam Hussain. He was titled SaI Al Bahrmeaning the runner around the river.

It is narrated in his biography that once the water of the Rive Nile haddecreased to such a low level that famine and aridness were spreadingthroughout the country. Abdullah started running around the river and was

praying to Allah for water. Because of his actions , he was given the titleSaI Al Bahr

He died in 330 A.H. and was buried by the banks of the River Nile.

THE COMBINED GRAVE

Some historians have said that the locality of Hussain in Cairo wasessentially a graveyard housing some of the prominent personalities of thefamily of the Prophet Sallallahu Alaihi Wa Aalihi Wasallam. Graves weretransferred to the foot of the mountain Muqattam, under the wall of Cairoand a hotel was built over the site of the previous graves.

A graveyard housing several of the Ahlul Bait is located on Ainu SairaStreet in Cairo.These graves contain the bodies of the grandsons of Tobatoba.

zia ul sakafa issue 9 oct-dec 2008 english part

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