Dhu ‘l-Hijjah: ‘Id al-Adha, Hajj, Sacrifice, etc.

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Shaykh Mufti Muhammad Taqi Usmani (db)

Dhu ‘l-Hijjah is the last month of the Islamic calendar. Literally, it means "hajj." Obviously, this name of the month indicates that the great annual worship of "hajj" is performed in this month, which gives it special significance. Some specific merits and rules relevant to this month are mentioned below:

First Ten Days

The first ten days of Dhu ‘l-Hijjah are among the most magnificent days in Islamic calendar. The Holy Prophet, Sall-Allahu alayhi wa sallam, has said, "One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the "Laylat Al-Qadr".

Every Muslim should avail of this wonderful opportunity by performing during this period as much ‘Ibadah (acts of worship) to Allah as he or she can.

The 9th Day of Dhu ‘l-Hijjah

The 9th day of Dhu ‘l-Hijjah is called Yawm al – ‘Arafah (The Day of 'Arafah). This is the date when the Hujjaj (Hajj pilgrims, plural of Haajj) assemble on the plain of 'Arafah, six miles away from Makkah al-Mukarramah, where they perform the most essential part of the prescribed duties of hajj, namely, the 'Wuquf of'Arafat (the stay in 'Arafat).

The Fast of Yawm al-'Arafah

For those not performing hajj, it is mustahabb (desirable) to fast on this day according to their own calendar. It sometimes occurs that 9th Dhu ‘l-Hijjah falls on different days in different countries according to the sighting of the moon. In such cases, Muslims of each country should observe 'Yawm al-‘Arafah according to the lunar dates of their own country.

For example, if 'Yawm al-'Arafah' is being observed in Saudi Arabia on Friday, and in Pakistan on Saturday, Pakistani Muslims should treat Saturday as Yawm al-’Arafah and should fast on that day if they desire to benefit from the fast of 'Youmul'Arafah'.

The fast of Yawm al-’Arafah has been emphasized by the Holy Prophet, Sall-Allahu alayhi wa sallam, as a mustahabb (desirable) act. According to a hadith, the fast of this day becomes a cause, hopefully so, of forgiveness for sins committed in one year.

Takbir at-Tashriq

Beginning from the Fajr of the 9th Dhu ‘l-Hijjah up to the 'Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbir of Tashriq after every fard prayer in the following words.

Allahu Akbar, Allahu Akbar,

La Ilaha Illallahu, Wallahu Akbar,

Allahu Akbar wa lillahilhamd.

(There is no god but Allah and Allah is the greatest, Allah is the greatest and to Allah belongs all praise.)

According to authentic Islamic sources, it is obligatory on each Muslim, to recite this Takbir after every fard salat. For women also, it is commendable though not obligatory. Whether you are performing salat with Jama'ah (collectively) or on your own (individually) makes no difference. You must recite the Takbir. However, male Muslims should recite it in a loud voice, while females should recite it in a low voice.

On the ‘Id Day

The following acts are sunnah on the day of ‘Id Al- Adha:

1. To wake up early in the morning.

2. To clean one's teeth with a miswak or brush

3. To take bath.

4. To put on one's best available clothes.

5. To use perfume.

6. Not to eat before the ‘Id prayer.

7. To recite the Takbir of Tashriq in a loud voice while going to the ‘Id prayer.

How to Perform ‘Id Prayers (Hanafi School)

The ‘Id prayer has two raka'at performed in the normal way, with the only addition of six Takbirs, three of them in the beginning of the first raka'ah, and three of them just before ruku' in the second raka'ah. The detailed way of performing the ‘Id prayer is as follows:

The Imam will begin the prayer without Adhan or iqamah. He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and after reciting the Takbir, you should set your hands on your navel. The Imam will give a little pause during which you should recite Thana' (Subhanakallahumma .:.). After the completion of Thana', the Imam will recite Takbir (Allahu Akbar) three times. At the first two calls of Takbir you should raise your hands up to the ears, and after reciting Takbir (Allahu Akbar) in a low voice, should bring your hands down and leave them earthwards. But, after the third Takbir, you should set them on your navel as you do in the normal prayers.

After these three Takbirs, the Imam will recite the Holy Qur'an, which you should listen calmly and quietly. The rest of the raka'ah will be performed in the normal way.

After rising for the second raka'ah, the Imam will begin the recitations from the Holy Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three Takbirs once again, but this time it will be just before bowing down for ruku'. At each Takbir you should raise your hands up to the ears, and after saying 'Allahu Akbar', bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the salat will be performed in its usual way.

Khutbah: The Address of ‘Id al-Adha

In this salat of ‘Id, Khutbah is a sunnah and is delivered after the salat, unlike the salat of Jumu'ah where it is fard and is delivered before the salat. However, listening to the khutbah of ‘Id salat is wajib or necessary and must be listened to in perfect peace and silence.

It is a sunnah that the Imam begins the first Khutbah by reciting takbir (Allahu Akbar) nine times and the second Khutbah with reciting it seven times.

Note:

The way of ‘Id prayer described above is according to the Hanafi school of Muslim jurists. Some other jurists, like Imam Shafi'i, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations of the Holy Qur'an in both the raka'at. This way is also permissible. If the Imam, being of the Shafi'i school, follows this way, you can also follow him. Both ways are based on the practice of the Holy Prophet, Sall-Allahu alayhi wa sallam.

Sacrifice or Qurbani: Philosophy and Rules

The Urdu and Persian word Qurbani (Sacrificial slaughter) is derived from the Arabic word Qurban. Lexically, it means an act performed to seek Allah's pleasure. Originally, the word Qurban included all acts of charity because the purpose of charity is nothing but to seek Allah's pleasure. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah.

The sacrifice of an animal has always been treated as a recognized form of worship in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognized as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam.

In the Shari'ah of our beloved Prophet, Sall-Allahu alayhi wa sallam, the sacrifice of an animal has been recognized as a form of worship only during three days of Dhu ‘l-Hijjah, namely, the 10th, 1lth and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il, Alayhi Salam, and actually did so but, Allah Almighty, after testing his submission, sent down a sheep and saved his son from the logical fate of slaughter. It is from that time onwards that the sacrifice of an animal became an obligatory duty to be performed by every well to do Muslim.

Qurbani is a demonstration of total submission to Allah and a proof of complete obedience to Allah's will or command. When a Muslim offers a Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim signifies that he is a slave of Allah at his best and that he would not hesitate even for a moment, once he receives an absolute command from his Creator, to surrender before it, to obey it willingly, even if it be at the price of his life and possessions. When a true and perfect Muslim receives a command from Allah, he does not make his obedience dependent upon the command's reasonability' as perceived through his limited understanding. He knows that Allah is All-knowing, All-Wise and that his own reason cannot encompass the knowledge and wisdom underlying the divine command. He, therefore, submits to the divine command, even if he cannot grasp the reason or wisdom behind it.

This is exactly what the Prophet Ibrahim, Alayhi Salam, did. Apparently, there was no reason why a father should slaughter his innocent son. But, when came the command from Allah, he never asked about the reason for that command, nor did he hesitate to follow it. Even his minor son when asked by his father about the dream he had seen, never questioned the legitimacy of the command, nor did he pine or whine about it, nor did he ask for one good reason why he was being slaughtered. The one and only response he made was:

'Father, do what you have been ordered to do. You shall find me, God willing, among the patient".

The present-day Qurbani is offered in memory of this great model of submission set before us by the great father and the great son. So Qurbani must be offered in our time emulating the same ideal and attitude of submission.

This, then, is the true philosophy of Qurbani. With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and depict it to be a wastage of money, resources and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah's will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare.

Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis the divine commands, however "irrational" or "uneconomic" they may seem to be in their appearance. Thus, the distrustful quest for mundane economic benefits behind Qurbani is, in fact, the negation of its real philosophy and the very spirit underlying it.

No doubt, there are in every form of worship ordained by Allah, certain worldly benefits too, but they are not the main purpose of these prescribed duties, nor should they be treated as a pre-condition to submission and obedience. All acts of worship, including Qurbani, must be carried out with a spirit of total submission to Allah, irrespective of their economic, social or political benefits. This is what Ibrahim, Alayhi Salam, did, and this is what every true Muslim is required to do,

Keeping this in view, we are giving here some rules governing the worship of Qurbani in our Shari'ah according to the Hanafi School.

The Time of Qurbani

Qurbani can only be performed during the three days of ‘Id, namely the 10th, Ilth and 12th of Dhu ‘l-Hijjah. It is only in these days that slaughtering of an animal is recognized as an act of worship. No Qurbani can be performed in any other days of the year.

Although Qurbani is permissible on each of the three aforesaid days, yet it is preferable to perform it on the first day i.e. the 10th of Dhu ‘l-Hijjah.

No Qurbani is allowed before the ‘Id prayer is over. However, in small villages where the ‘Id prayer is not to be performed, Qurbani can be offered' any time after the break of dawn on the 10th of Dhu ‘l-Hijjah.

Qurbani can also be performed in the two nights following the ‘Id day, but it is more advisable to perform it during daytime.

Who is Required to Perform Qurbani?

Every adult Muslim, male or female, who owns 613.35 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is surplus to his basic needs, is under an obligation to offer a Qurbani. Each adult member of a family who owns the above mentioned amount must perform his own Qurbani separately. If the husband owns the required quantity, but the wife does not, the Qurbani obligatory on the husband only and vice-versa. If both of them have the prescribed amount of wealth, both should perform Qurbani separately.

If the adult children live with their parents, Qurbani is obligatory on each one of them possessing the prescribed amount. The Qurbani offered by a husband for himself does not fulfil the obligation of his wife, nor can the Qurbani offered by a father discharge his son or daughter from their obligation. Each one of them should care for his own.

However, if a husband or a father, apart from offering his own Qurbani, gives another Qurbani on behalf of his wife or his son, he can do so with their permission.

No Alternate for Qurbani

Some people think that instead of offering a Qurbani they should give its amount to some poor people as charity. This attitude is totally wrong. Actually, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform salat instead of fasting in Ramadan, nor is it permissible for him to give some charity instead of observing the obligatory Salat. Similarly, Qurbani is an independent form of worship and this obligation cannot be discharged by spending money in charity.

However, if somebody, out of his ignorance or negligence, could not offer Qurbani on the three prescribed days (10th, 1lth and 12th Dhu ‘l-Hijjah) then, in that case only, he can give the price of a Qurbani as sadaqah to those entitled to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the obligation.

The Animals of Qurbani

The following animals can be slaughtered to offer a Qurbani:

1. Goat, either male or female, of at least one year of age.

2. Sheep, either male or female, of at least six months of age.

3. Cow, ox buffalo of at least two years of age.

4. Camel, male or female, of at least five years of age.

One head of goat or sheep is enough only for one person's Qurbani. But as for all other animals like cow, buffalo or camel, one head of each is equal to seven offerings thus allowing seven persons to offer Qurbani jointly in one such animal.

If the seller of animal claims that the animal is of the recognized age and there is no apparent evidence to the contrary; one can trust his statement and the sacrifice of such an animal is lawful.

Rules on Defective Animals

The following defective animals are not acceptable in Qurbani:

1. Blind, one eyed or lame animal.

2. An animal so emaciated that it cannot walk to its slaughtering place.

3. An animal with one-third part of the ear or the nose or the tail missing.

4. An animal that has no teeth at all, or the major number of its teeth are missing.

5. An animal born without ears.

The following animals are acceptable in Qurbani:

1. A castrated he - goat. (Rather, its Qurbani is more preferable).

2. An animal that has no horns, or its horns are broken. However, if the horns of an animal are uprooted totally so as to create a defect in the brain, its Qurbani is not lawful.

3. An animal the missing part of whose ear, nose or tail is less than one third.

4. A sick or injured animal, unless it has some above mentioned defects rendering its Qurbani unlawful.

The Sunnah Method of Qurbani

It is more preferable for a Muslim to slaughter the animal of his Qurbani with his own hands. However, if he is unable to slaughter the animal himself, or does not want to do so for some reason, he can request another person to slaughter it on his behalf. In this case also, it is more preferable that he, at least, be present at the time of slaughter. However, his absence at the time of slaughter does not render the Qurbani invalid, if he has authorized the person who slaughtered the animal on his behalf. It is a Sunnah to lay the animal with its face towards the Qiblah, and to recite the following verse of the Holy Quran:

I, being upright, turn my face towards the One who has created the heavens and the earth, and I am not among those who associate partners with Allah. ( Al-An'am, 6:79)

But the most essential recitation when slaughtering an animal is: Bismillah, Allahu Akbar. (In the name of Allah, Allah is the greatest). If somebody intentionally avoids to recite it when slaughtering an animal, it does not only make his Qurbani unlawful, but also renders the animal haram, and it is not permissible to eat the meat of that animal. However, if a person did not avoid this recitation intentionally, but he forgot to recite it when slaughtering the animal, this mistake is forgiven and both the Qurbani and the slaughter are lawful.

If somebody is unable to recite "Bismillah Allahu Akbar" in the Arabic language, he can recite the name of Allah in his own language by saying, "In the name of Allah".

Distribution of the Meat

If an animal is sacrificed by more than one person, like cow or camel, its meat should be distributed equally among its owners by weighing the meat strictly and not at random or by mere guess. Even if all the partners agree on its distribution without weighing, it is still not permissible according to shari'ah.

However, if the actual weighing is not practicable due to some reason, and all the partners agree to distribute the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.

Although the person offering a Qurbani can keep all its meat for his own use, yet, it is preferable to distribute one-third among the poor, another one-third among his relatives and then, keep the rest for his personal consumption.

All parts of the sacrificed animal can be used for personal benefit, but none can be sold, nor can be given to the butcher as a part of his wages. If somebody has sold the meat of the Qurbani or its skin, he must give the accrued price as sadaqah to a poor man who can receive Zakah.

Hajj

The most important way of worship performed in this month is "hajj", one of the five pillars of Islam. The Muslims from every part of the world assemble in Arabia to perform this unique way of worship. Hajj is a worship, which requires at least five days to be performed in its proper way. There are detailed rules for different acts of hajj for which separate books are available, and the present article does not aim at explaining all these details. However, some basic information about its obligation is being given here:

1. Hajj is obligatory on every adult Muslim who can afford to go to Makkah during the hajj season, whether on foot or by any other carriage.

2. If a person can travel to Makkah to perform hajj, but he cannot travel to Madinah, hajj is obligatory on him also. He can perform hajj without visiting Madinah.

3. A Muslim woman cannot travel for hajj unless she is accompanied by a mahram (i.e. husband or relative of a prohibited degree like son, father, brother etc.) If she does not find any mahram to accompany her, hajj is not obligatory on her until she finds one. However, she must make a will that in case she dies before performing hajj, his heirs should arrange for her hajj-e-badal out of her left over property.

4. Hajj is obligated only once in one's life. After performing the obligatory hajj; one is not required to perform it again. However, he can perform the nafl (optional hajj as many times as he or she wishes.)

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What to do When My Cell-Phone Goes off During Salaah?

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Answered by Maulana Faisal Riza (db)
with Approval from Mufti Ebrahim Desai (db)

Question:

Hope you are well by the grace of Allah Pak…

If anyone forget to swithoff / Silent mode to the mobile before proceeding the Salaah then, anyone called us during we are in the state of Salaah.

1. Can we press any one key in the state of Salaah to stop the ring tone? Whether our Salaah will be valid if we will press anyone of key in the state of Salaah?

2. Or else can we break the Salaah and switched off mobile and then again repeat our Salaah.

NOTE:

THIS WILL BE ONLY IF ANYONE FORGET / UNKNOWINGLY TO SWITHCOFF THE MOBILE PHONE.



Answer:

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Making sure that ones mobile phone/cell phone is switched off before commencing salaat cannot be emphasised enough. There should be signs on the entrance of the masjid as well as inside the masjid to remind the musallis to turn off their phones. However, since, by nature, humans tend to forget, it is probable that one may forget to switch off ones phone every now and then. Therefore, one should take extra steps in order to safeguard oneself from spoiling his own salaat as well as that of the others in the masjid if the phone does unexpectedly start ringing while he is engaged in salaat. Hereunder are some suggestions:

• Keep your phone on silent mode all the time. (If not sure how, ask someone)

• If feature available, set your phone to automatically turn to silent mode during the salaat times.

• Use least intrusive ring tone such as a small beep every few seconds, or sound of flowing water, or sound of chirping bird etc.

• Turn ring tone volume to minimum

• Never use music as ring tone. Music is forbidden even outside masjid. Music in the house of Allah is utter and utmost disrespect and a great sin.

• Make a habit of placing the phone in your pocket in such a way that you can easily and swiftly press the cancel button if it does ring during salaat.

• Make a habit of leaving your phone at home or in your car before going to the masjid. Remember that mobile phones did not exist two decades ago. If people since time immemorial survived without mobile phones, so can we!

Now, let’s come to your queries:

1. If one is engaged in salaat and his mobile phone starts ringing in his pocket, his salaat will still be valid if he presses a button on his phone to cancel the ringing or to switch off the phone. However, he should ensure that when he does this, he does not do amal katheer (much movement), otherwise his salaat will become invalid. Amal katheer is that an onlooker who sees him in the act from a distance becomes certain that he is not in salaat. Using both hands to cancel the ringing is amal katheer. Similarly, moving ones hand from its normal place in salaat to his phone three times successively is also amal katheer. If there is a gap between two movements in which subhaana rabbiyal a’laa (سبحان ربي الأعلى) can be recited three times, then the movements will not be counted as successive and, hence, the salaat will be valid. Similarly, if one moves his hand from its normal place in salaat to his phone once and then presses a few buttons successively (in order to cancel the ringing or to switch the phone off), it will be counted as one movement, and hence, his salaat will be valid.

In short, if ones phone starts to ring in salaat and it causes distraction, he must switch off the phone or cancel the ringing with one hand and in a swift and appropriate manner as described above so that it does not appear to the onlooker that he is not in salaat.


العمل الكثير يفسد الصلاة والقليل لا كذا في محيط السرخسي واختلفوا في الفاصل بينهما على ثلاثة أقوال الخ ... ( والثالث ) أنه لو نظر إليه ناظر من بعيد إن كان لا يشك أنه في غير الصلاة فهو كثير مفسد وإن شك فليس بمفسد وهذا هو الأصح هكذا في التبيين وهو أحسن كذا في محيط السرخسي وهو اختيار العامة كذا في فتاوى قاضي خان والخلاصة ( الفتاوى الهندية: ج 1 ص 113 ط دار الكتب العلمية )

إذا حك ثلاثا في ركن واحد تفسد صلاته هذا إذا رفع يده في كل مرة أما إذا لم يرفع في كل مرة فلا تفسد ( الفتاوى الهندية: ج 1 ص 115 ط دار الكتب العلمية )

و في "الحجة": إذا لم يكن كثيرا وإن كان بغير ضرورة يكره . ولو أصلح السراج بيد واحدة لا تفسد صلاته ، ولو استوقده باليدين تفسد صلاته ... ( وبعد سطر ) ... وفي "الفتاوى الخلاصة": إذا حك ثلاثا في ركن واحد تفسد صلاته هذا إذا رفع يده في كل مرة أما إذا لم يرفع في كل مرة فلا تفسد لأنه حك واحد ( الفتاوى التاتارخانية: ج 1 ص 428 ط دار إحياء التراث العربي )

قال في الفيض : الحك بيد واحدة في ركن ثلاث مرات يفسد الصلاة إن رفع يده في كل مرة ا هـ وفي الجوهرة عن الفتاوى : اختلفوا في الحك هل الذهاب والرجوع مرة أو الذهاب مرة والرجوع أخرى ( رد المحتار: ج 2 ص 490 ط دار المعرفة )

(احسن الفتاوى: ج 3 ص 416-418 ط سعيد )


However, if the phone is on silent mode, for example, or if the volume of the phone is really low, and the ringing does not distract him at all in his salaat, then he should not attempt to press the button in salaat, otherwise it will be tantamount to making unnecessary movements in salaat. Unnecessary movement in salaat, even if it is only one movement, is makrooh tahreemi. Doing a makrooh tahreemi act in salaat necessitates (makes wajib) repetition of the salaat.


في مكروهات الصلاة من الدر المختار: ( وعبثه به ) أي بثوبه ( وبجسده ) للنهي إلا لحاجة ؛ وقال ابن عابدين رحمه الله: ( قوله للنهي ) وهو ما أخرجه القضاعي عنه صلى الله عليه وسلم " { إن الله كره لكم ثلاثا : العبث في الصلاة والرفث في الصيام ، والضحك في المقابر } " وهي كراهة تحريم كما في البحر ( قوله إلا لحاجة ) كحك بدنه لشيء أكله وأضره وسلت عرق يؤلمه ويشغل قلبه وهذا لو بدون عمل كثير ( رد المحتار: ج 2 ص 490 ط دار المعرفة )

و في "الحجة": إذا لم يكن كثيرا وإن كان بغير ضرورة يكره ( الفتاوى التاتارخانية: ج 1 ص 428 ط دار إحياء التراث العربي )

قال في البداية: ويكره للمصلي أن يعبث بثوبه أو بجسده ؛ وفي الهداية: والصلاة جائزة في جميع ذلك لاستجماع شرائطها ، وتعاد على وجه غير مكروه ، وهذا الحكم في كل صلاة أديت مع الكراهة ؛ وقال ابن الهمام رحمه الله ( قوله وتعاد ) صرح بلفظ الوجوب الشيخ قوام الدين الكاكي في شرح المنار ، ولفظ الخبر المذكور : أعني قوله وتعاد ، يفيده أيضا على ما عرف ، والحق التفصيل بين كون تلك الكراهة كراهة تحريم فتجب الإعادة أو تنزيه فتستحب ( فتح القدير: ج 1 ص 429 ط دار الكتب العلمية )

(احسن الفتاوى: ج 3 ص 416 ط سعيد )


2. If his phone starts ringing in salaat and the ringing is distractive in such a way that he is unable to concentrate and also he is unable to cancel the ringing in the manner described above, then it is compulsory (wajib) for him to break his salaat, turn his phone off, and offer his salaat again.

Rasulullah (sallallaahu alaihi wa sallam) has said that “It is not permissible for one who believes in Allah and the Last Day to offer salaat while he is holding back urine until he relieves himself.” (Abu Dawood). Based on this, the jurists say that it is makrooh tahreemi to offer ones while one has the urge to relieve himself when it distracts him from salaat. This is even if the urge did not exist before and, rather, comes after commencing the salaat. In such a case it is wajib (compulsory) to break his salaat, relieve himself and offer the salaat again (provided that there is enough time for him to repeat his salaat after having relieved himself). If he does not break his salaat and instead completes it, he will be committing a sin and it will be necessary for him to repeat his salaat. This ruling is applicable even in a Fardh (compulsory) salaat. And since a person who is distracted by the ringing of his phone is similar to the one who is distracted by holding back urine, the same ruling will apply in both cases. In other words, if ones phone starts ringing in salaat in such a way that it distracts him and prevents him from concentrating in salaat and he is unable to cancel the ringing as mentioned previously, it is wajib (compulsory) on him to break his salaat, switch off the phone, and offer the salaat again.


( و ) تكره الصلاة حال كونه ( مدافعا لأحد الأخبثين ) الخ وسواء كان به ذلك قبل افتتاح الصلاة أو بعده لقوله صلى الله عليه وسلم "لا يحل لأحد يؤمن بالله واليوم الآخر أن يصلي وهو حاقن حتى يتخفف" رواه أبو داود، ولأنه يشغل به عن الخشوع ... ( وبعد أسطر ) ... (و ) تكره بحضرة كل ( ما يشغل البال )، كزينة، ( و ) بحضرة ما ( يخلّ بالخشوع ) كلهو ولعب ( إمداد الفتاح: ص 365 – 366 ط الغوثاني )

في مكروهات الصلاة من الدر المختار: ( وصلاته مع مدافعة الأخبثين ) أو أحدهما ( أو الريح ) للنهي ؛ وقال ابن عابدين رحمه الله: ( قوله وصلاته مع مدافعة الأخبثين إلخ ) أي البول والغائط ، قال في الخزائن : سواء كان بعد شروعه أو قبله ، فإن شغله قطعها إن لم يخف فوت الوقت ، وإن أتمها أثم لما رواه أبو داود { لا يحل لأحد يؤمن بالله واليوم الآخر أن يصلي وهو حاقن حتى يتخفف } ، أي مدافع البول ، ومثله الحاقب : أي مدافع الغائط والحازق : أي مدافعهما وقيل مدافع الريح ا هـ وما ذكره من الإثم صرح به في شرح المنية وقال لأدائها مع الكراهة التحريمية ( رد المحتار: ج 2 ص 492 ط دار المعرفة )

وفي الدر المختار: ويباح قطعها لنحو قتل حية الخ ... ويستحب لمدافعة الأخبثين ؛ وقال ابن عابدين رحمه الله: ( قوله ويباح قطعها ) أي ولو كانت فرضا كما في الإمداد ... ( وبعد أسطر) ... ( قوله ويستحب لمدافعة الأخبثين ) كذا في مواهب الرحمن ونور الإيضاح ، لكنه مخالف لما قدمناه عن الخزائن وشرح المنية ، من أنه إن كان ذلك يشغله أي يشغل قلبه عن الصلاة وخشوعها فأتمها يأثم لأدائها مع الكراهة التحريمية ، ومقتضى هذا أن القطع واجب لا مستحب ويدل عليه الحديث المار " { لا يحل لأحد يؤمن بالله واليوم الآخر أن يصلي وهو حاقن حتى يتخفف } " اللهم إلا أن يحمل ما هنا على ما إذا لم يشغله لكن الظاهر أن ذلك لا يكون مسوغا فليتأمل ، ثم رأيت الشرنبلالي بعد ما صرح بندب القطع كما هنا قال : وقضية الحديث توجبه ( رد المحتار: ج 2 ص 514 ط دار المعرفة )


In short, if ones phone starts ringing in salaat and the ringing distracts him from concentrating in salaat, then he should try to cancel the ringing in the manner described in the answer to question one. If he cannot do so, then he should break his salaat, switch off his phone, and offer his salaat again.

And Allah Ta'ala Knows Best

Wassalaamu `alaykum

Ml. Faizal Riza
Correspondence Iftaa Student, Australia

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah


Courtesy of Ask Imam
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Why Does Speaking the Truth Cause Problems?

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Shaykh Mufti Muhammad Taqi Usmani (db)

Hazrat Maulana [Shabbir Ahmad Usmani] (ra) used to say that if Haqq [a truthful word], in a truthful [proper] manner [of conveying], with a truthful [sincere] intention, is said, then it will never cause fitna. But there are these three conditions, first is that what is being said is the truth, second is that the intention is correct, and the third is that the manner [of conveying the message] is proper.

So if you happen to see anywhere that due to speaking the truth some fitna is arising, or any dispute or argument, then know that from amongst these 3 conditions a condition was unfulfilled: either the message was not the truth; or the niyyah was improper, as the message was the truth but was said with a wrong intention. [For example] the purpose was to show-off or to make oneself be seen as higher, or to lower another; so the niyyah was wrong. Or if the niyyah was also correct then the method [by which the message was conveyed] was incorrect.

If the method was correct, the niyyah was correct, and the message was the truth then it would not have caused fitna. Eventually at one time or another, [the message] would have had its effect but it would not have created fitna.



Translated (from Urdu) from a talk entitled Maulana Abul Hasan Ali Nadwi: Lessons from His Life delivered in England on July 30, 2000 by Shaykh Mufti Taqi Usmani (db) at a symposium to commemorate the life of Shaykh Abul Hasan Ali an-Nadwi (ra).

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Rights of our Fellow Humans

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Allamah Shaykh Ashraf Ali at-Thanwi (ra)

"Verily Allah commands you to fulfill trust (rights) to its recipients, and when you judge between people then judge with justice.” (Qur'an)

“Whoever has oppressed his brother should repay it before the Day (of Qiyamah) even if it be a Dinaar or a Dirham [a small monetary value].” (Hadith)

Rights of our Fellow Humans

As a great deal of rights have been ordained in Islam due to a person being close to you or due to having the same religion, so too some rights are ordained due to us being from the same species. That is, due to being human it is necessary to be considerate of them, even though they may not be Muslims. Their rights are:

• Without reason do not give trouble to or harm anyone, neither in his person nor in his wealth.

• Without any Shar'ee reason do not speak evil or insult anyone.

• If you see someone afflicted with difficulty, poverty or sickness, then help him: give him food and drink, and give him medical treatment.

• Even in those cases where the Shari'ah has given permission to punish someone, do not be cruel or excessive, nor should you threaten him unjustly.

Rights of Neighbors, Companions, & Colleagues

Certain groups of people who have specific relations with you (viz. neighbors, colleagues, and companions), enjoy additional rights to those of the general Muslim populace.

Their rights include:

• Be kind and considerate towards them.

• Safeguard the honor of his household and family.

• At times send some gift for him. Especially when they are destitute or poverty-stricken then send some food for them too.

• Do not cause him trouble, do not become angry or create a quarrel with him on minor things. For, to remove any difficulty from him, the Shari' ah has granted him the "right of neighbor-ship". [This means that according to Shari' ah if you want to sell your home, then the neighbor has the first option and right to buy it.]

The Ulama have said that just as you have colleagues and neighbors when at home, so too when on travel. That is, you have travel-companions, and they are those people who travel with you when you leave home or those who coincidentally join you while traveling.

This too has been mentioned in the Hadith. Their rights too are like those of your neighbors, companions and colleagues at home.

The result of all these rights is this:
give preference to their ease over your ease. Some people inconvenience many others when traveling on some form of public transport, like a bus, train, plane, etc. This is a very bad habit.


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Former Pastor, Missionary, and Professor in Divinity Choose Islam

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Khadijah 'Sue' Watson - Former pastor, missionary, professor. Master's degree in Divinity "What happened to you !" .....

This was usually the first reaction I encountered when my former classmates, friends and co-pastors saw me after having embraced Islam.

I suppose I couldn't blame them, I was a highly unlikely the person to change religions.

Formerly, I was a professor, pastor, church planter and missionary.

If anyone was a radical fundamentalist it was I. I had just graduated with my Master's Degree of Divinity from an elite seminary five months before. It was after that time I met a lady who had worked in Saudi Arabia and had embraced Islam.

Of course I asked her about the treatment of women in Islam. I was shocked at her answer, it wasn't what I expected so I proceeded to ask other questions relating to Allah and Muhammad (pbuh).

She informed me that she would take me to the Islamic Center where they would be better able to answer my questions. Being prayed up, meaning-asking Jesus for protection against demon spirits seeing that what we had been taught about Islam is that it is Demonic and Satanic religion.

Having taught Evangelism I was quite shocked at their approach, it was direct and straightforward. No intimidation, no harassment, no psychological manipulation, no subliminal influence! None of this, "let's have a Qur'aanic study in your house", like a counter part of the Bible study.

I couldn't believe it! They gave me some books and told me if I had some questions they were available to answer them in the office. That night I read all of the books they gave. It was the first time I had ever read a book about Islam written by a Muslim, we had studied and read books about Islam only written by Christians. The next day I spent three hours at the office asking questions.

This went on everyday for a week, by which time I had read twelve books and knew why Muslims are the hardest people in the world to convert to Christianity.

Why?

Because there is nothing to offer them!! (In Islam) There is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life. Naturally, my first question centered on the deity of Allah. Who is this Allah that the Muslims worship? We had been taught as Christians that this is another god, a false god.

When in fact He is the Omniscient-All Knowing, Omnipotent-All Powerful, and Omnipresent-All Present God. The One and Only without co-partners or co-equal.

It is interesting to note that there were bishops during the first three hundred years of the Church that were teaching as the Muslim beli eves that Jesus (pbuh) was a prophet and teacher!! It was only after the conversion of Emperor Constantine that he was the one to call and introduce the doctrine of the Trinity.

He a convert to Christianity who knew nothing of this religion introduced a paganistic concept that goes back to Babylonian times. Because the space does not permit me to go into detail about the subject insha'Allah, another time.

Only I must point out that the word TRINITY is not found in the Bible in any of its many translation nor is it found in the original Greek or Hebrew languages! My other important question centered on Muhammad (pbuh).

Who is this Muhammad? I found out that Muslims do not pray to him like the Christians pray to Jesus. He is not an intermediary and in fact it is forbidden to pray to him. We ask blessing upon him at the end of our prayer but likewise we ask blessings on Abraham. He is a Prophet and a Messenger, the final and last Prophet. In fact, until now, one thousand four hundred and eighteen years (1,418) later there has been no prophet after him.

His message is for All Mankind as opposed to the message of Jesus or Moses (peace be upon them both) which was sent to the Jews. "Hear O Israel" But the message is the same message of Allah. "The Lord Your God is One God and you shall have no other gods before Me."(Mark 12:29).

Because prayer was a very important part of my Christian life I was both interested and curious to know what the Muslims were praying. As Christians we were as ignorant on this aspect of Muslim belief as on the other aspects.

We thought and were taught, that the Muslims were bowing down to the Ka'bah (in Mecca), that that was there god and center point of this false deity. Again, I was shocked to learn that the manner of prayer is prescribed by God, Himself.

The words of the prayer are one of praise and exaltation. The approach to prayer (ablution or washing) in cleanliness is under the direction of Allah. He is a Holy God and it is not for us to approach Him in an arbitrary manner but only reasonable that He should tell us how we should approach Him. At the end of that week after having spent eight (8) years of formal theological studies I knew cognitively (head knowledge) that Islam was true. But I did not embrace Islam at that time because I did not believe it in my heart. I continued to pray, to read the Bible, to attend lectures at the Islamic Center.

I was in earnest asking and seeking God's direction. It is not easy to change your religion. I did not want to loose my salvation if there was salvation to loose. I continued to be shocked and amazed at what I was learning because it was not what I was taught that Islam believed.

In my Master's level, the professor I had was respected as an authority on Islam yet his teaching and that of Christianity in general is full of Misunderstanding. He and many Christians like him are sincere but they are sincerely wrong.

Two months later after having once again prayed seeking God's direction, I felt something drop into my being! I sat up, and it was the first time I was to use the name of Allah, and I said, "Allah, I believe you are the One and Only True God." There was peace that descended upon me and from that day four years ago until now I have never regretted embracing Islam. This decision did not come without trial.

I was fired from my job as I was teaching in two Bible Colleges at that time , ostracized by my former classmates, professors and co-pastors, disowned by my husband's family, misunderstood by my adult children and made a suspicion by my own government. Without the faith that enables man to stand up to Satanic forces I would not have been able to withstand all of this. I am ever so grateful to Allah that I am a Muslim and may I live and die a Muslim. "Truly, my prayer, my service of sacrifice, my life and my death are all for God the Cherisher of the Worlds. No partner has He, this I am commanded. And I am the first of those who bow to Allah in Islam." (Holy Qur'aan 6:162-163)

* Sister Khadijah Watson is presently working as a teacher for women in one of the Da'wah (Invitation) Centers in Jeddah, Saudi Arabia


Courtesy of WhyMuhammad

The Birth of the Prophet

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I.

THRICE three moons had waxed in heaven, thrice three moons had waned away,
Since Abdullah, faint and thirsty, on the Desert's bosom lay
In the fiery lap of Summer, the meridian of the day;

II.

Since from out the sand upgushing, lo ! a sudden fountain leapt ;
Sweet as musk and clear as amber, to his parching lips it crept.
When he drank it straightway vanished, but his blood its virtue kept.

III.

Ere the morn his forehead's lustre, signet of the Prophet's line,
To the beauty of Amina had transferred its flame divine :
Of the germ within her sleeping, such the consecrated sign.

IV.

And with every moon that faded waxed the splendor more and more,
Till Amina s beauty lightened through the matron veil she wore,
And the tent was filled with glory, and of Heaven it seemed the door.

V.

When her quickened womb its burden had matured, and Life began
Struggling in its living prison, through the wide Creation ran
Premonitions of the coming of a God-appointed man.

VI.

For the oracles of Nature recognize a Prophet's birth
Blossom of the tardy ages, crowning type of human worth
And by miracles and wonders he is welcomed to the Earth.

VII.

Then the stars in heaven grew brighter, stooping down ward from their zones ;
Wheeling round the towers of Mecca, sang the moon in silver tones,
And the Kaaba's grisly idols trembled on their granite thrones.

VIII.

Mighty arcs of rainbow splendor, pillared shafts of purple fire,
Split the sky and spanned the darkness, and with many a golden spire,
Beacon-like, from all the mountains streamed the lambent meteors higher.

IX.

But when first the breath of being to the sacred infant came,
Paled the pomp of airy lustre, and the stars grew dim with shame,
For the glory of his countenance outshone their feebler flame.

X.

Over Nedjid's sands it lightened, unto Oman's coral deep,
Startling all the gorgeous regions of the Orient from sleep,
Till, a sun on night new-risen, it illumed the Indian steep.

XI.

They who dwelt in Mecca's borders saw the distant realms appear
All around the vast horizon, shining marvellous and clear,
From the gardens of Damascus unto those of Bendomeer.

XII.

From the colonnades of Tadmor to the hills of Hadramaut,
Ancient Araby was lighted, and her sands the splendor caught,
Till the magic sweep of vision overtook the track of Thought.

XIII.

Such on Earth the wondrous glory, but beyond the sevenfold skies
God His mansions filled with gladness, and the seraphs saw arise
Palaces of pearl and ruby from the founts of Paradise.

XIV.

As the surge of heavenly anthems shook the solemn midnight air,
From the shrines of false religions came a wailing of despair,
And the fires on Pagan altars were extinguished every where.

XV.

Mid the sounds of salutation, mid the splendor and the balm,
Knelt the sacred child, proclaiming, with a brow of heavenly calm :
" God is God; there is none other; I his chosen Prophet am!"



by Bayard Taylor
As it appeared in the 1855 Poems of the Orient

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Prophets: Perfect Model for Humanity

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Allamah Sayyed Sulaiman Nadwi (ra)

History has preserved the life-stories of men, thousands in number, who had achieved eminence in one field or the other. All of them have left their imprints on the pages of history. There are amongst them emperors surrounded by the splendor of royal courts, an array of military commanders and generals, philosophers lost in their thoughts, mighty conquerors intoxicated with power, poets singing to cheer their own solitude with sweet songs and the affluent rolling in riches . All of them have attraction of their own for the sons of Adam. Whether it be Hannibal of Carthage, or Alexander of Macedonia, or Caesar of Rome, or Darius of Iran, or yet Napoleon of France, the life of each has a fascination for the posterity. Similarly alluring are the lives of all philosophers from Socrates, Plato, Aristotle and Diogenes of the ancients to Spencer of England. Even the lives of Nimrod and Pharaoh, Abu Jahl and Abu Lahab and Korah depict yet another trait of human nature and character; but the question is, who amongst these, can be deemed as a model of goodness and virtue fit to be followed by other human beings?

Great generals and conquerors, indeed were they, who swept everything before them by their sword, but did they also succeed in leaving an ennobling example of their lives to be followed by others? They had won brilliant victories, but were they able to cut the shackles of superstition and credulous beliefs? Did they solve any social problem besetting equality and brotherhood of human beings? Did they succeed in restoring our moral and spiritual health and happiness or in eradicating the faults and failings of our desires? Did they present any model of moral rectitude and decorous behavior for the posterity?

World has given birth to great poets. But, these were painters of fantasy, merely starry-eyed utopians unfit to be assigned any place in the Republic of Plato.

There have been sages and philosophers who have plumbed the secrets of nature beyond the limits of perception and changed the concept of things and materials. They have, nevertheless, failed to produce any blueprint for the practical guidance of humanity. For their flight of imagination lacked practical wisdom, they could never provide man with any guidance in the discharge of his obligations. Aristotle was the precursor of ethical philosophy now studied in every university. His brilliant exposition of ethical impulsions is esteemed highly both by the learned and the learners, but how many of them have been able to betake the path of virtue by reading his dissertations? Teachers well-versed in ethical philosophy can be found almost in every institution of higher learning, who know all about its premises and principles, but has their impact been ever felt beyond their class-rooms? On the contrary, we find that very often their conduct and behavior are no better than those of the man on the street. To walk in the right path one has not to hear the sermons but to see the living examples of cardinal virtues.

Powerful kings and emperors have also appeared on the stage of this world. They have extended their dominions, played with the life and property of their fellow beings, extracted wealth through taxes and tithes from some and bestowed their bounties on others. They have demeaned on to exalt the other. The Book of God presents, in the words of the Queen of Sheba, this rare picture of their doings on the earth:

"Lo! kings, when they enter a township, ruin it and make the honor of its people shame." (Qur'an, 27:34)

The swords of mighty kings have hanged over the heads of criminals in thoroughfares and market places, but they have failed to reach the guilt concealed in the minds and hearts of men. They have enforced law and order in the habitations and townships, but the kingdom of spirit has ever been beyond their reach, or, rather, their own courts and castles have been the breeding dens of moral confusion and spiritual anarchy. What else have the kings like Alexanders and Caesars left for us? How many lawgivers has the world seen from Solon to this day? Their laws were not only short-lived but also failed to cleanse the hearts and purify the morals. Subsequent rulers always placed a new set of laws on the statute book, albeit more often to further their own interests than to enforce the rules of equity. The world has not changed even today. Still, the legislatures in every country make and unmake laws endlessly, but seldom their labors are for the benefit of the people whom they profess to represent. It is more the interest of the powers that be which they seek to promote.

These are, broadly, the higher sections of society which could be expected to work for the welfare of humanity. If you give further thoughts to the matter you would see that whatever light of goodness and virtue you find in the world today, it owes its existence to the pure-hearted souls whom you know by the name of Prophets and Messengers of God. Wherever you come across compassion and justice and a sincere desire to alleviate the sufferings of the poor and the downtrodden, no matter whether these are found in the cave of a mountain or a dense forest or a populous city, they are due to the call given by one of these men of God. The Qur'an tells us:

"There is not a nation but a warner hath passed among them." (Qur'an, 35:24)

"For every folk a guide." (Qur'an, 13:7)

The lustre of their teachings is to be found today in every country and nation; savages and the civilized people of the world are both equally indebted to them for edification of their souls. Of all the groups of men we have mentioned afore, the most august are they [the Prophets and Messengers of Allah], for they rule not over the bodies of men like the kings, but their authority is enshrined in the hearts of the people. Their kingdom is not of lands and countries, but of hearts and spirits: they do now wield the sword, yet they obliterate the stains of guilt and iniquity at one stroke; they are not dreamy-eyed songsmiths, yet the sweetness of their speech delights the soul; they are neither senators nor law-makers, yet the laws given by them regulate the conduct of statesmen and judges, kings and subjects from age to age. This is not a question of faith or conviction but a matter of fact and history. One has to see whether it has actually been so or not.

The edicts of Patliputra's Ashoka are engraved on the pillars of stones, but those of the Buddha are inscribed in the hearts of people. The decrees of the rulers of Ujjain, Hastinapur, Delhi and Kannauj are no more to be found today, but the Dharma Shastra of Manu still prevails. The statutes of Hamurabbi, the King of Babel, have long been buried under the dust, but [Ibrahim (A)'s] teachings are still alive! Pharaoh's imprudent demand to pay divine honors to him was a transient as the clouds, but [Musa (A)] lives in his teachings. How long did the laws of Solon remain in force, but the laws of Torah are still the measure of justice! The Roman Law which persecuted Jesus Christ became extinct long ago, but the doctrines of love that flowed from the lips of Jesus still redeem the wrongdoers and wash them of their sins. The Abu Jahls of Mecca, the Chosroes of Iran and the Caesars of Rome are all dead and gone, but the Lord of Madina still rules over the hearts of people in every part of the world.

If these facts are correct, one would have to concede, not on grounds of faith, but through reason and logic of stubborn facts, that no other class of people except the prophets has worked for the welfare and happiness of mankind in its truest sense; theirs was the endeavor consisting of virtue and goodness, purity of heart, moderation and temperance. They all came to this world as messengers of God to preach the gospel of Truth and Faith, and they left their footsteps of righteousness to be followed by the coming generations. It is from their teachings alone that the rulers and the ruled, the rich and the poor and the learned and the illiterate can derive equal benefit.

"That is Our argument. We gave it unto [Ibrahim] against the folk. We raise unto degrees of wisdom whom We will. Lo! thy Lord is Wise, Aware. And We bestowed upon him [Ishaaq] and [Yaqub]; each of them We guided; and [Nuh] did We guide aforetime; and of his seed (We guided) [Dawood] and [Sulayman] and [Ayyub] and [Yusuf] and [Musa] and [Haroon]. Thus do we reward the good. And [Zakariyya] and [Yahya] and [Isa] and [Ilyas]. Each one (of them) was of the righteous. And [Isma`eel] and [Yasa`a] and [Yunus] and [Lut]. Each one (of them) did We prefer above (Our) creatures, With some of their forefathers and their off-spring and their brethren; and We chose them and guided them unto a straight path. Such is the guidance of Allah wherewith He guideth whom he will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain. Those are they unto whom We gave the Scripture and command and prophethood. But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein. Those are they whom Allah guideth, so follow their guidance." (Qur'an 6:84-91)

These luminous verses of the Qur'an speak of a particular group among men, some of whom have been mentioned by name, who had been sent to cure the spiritual ailments of mankind and restore its moral health. They were men, holy and angelic in spirit, who preached the word of God in different times and climes and in every land. Whatever of moral rectitude and righteousness, purity and chastity man possesses today, it is all their legacy, and in following their footsteps alone lies the salvation and well-being of humanity. The prophets adorn and illuminate the soul of man: the zealous preachings of [Nuh], the unshakable principle of God's oneness upheld by [Ibrahim], the patrimony of resignation to Divine will bequeathed by [Ishaaq], the self-sacrifice of [Isma`eel], the indefatigable efforts of [Musa], the faithfulness of [Haroon], the self-resignation of [Yaqub], the lamentations of [Dawud], the wisdom of [Sulayman], the litanies of [Zakariyya], the chastity of [Yahya], the piety of [Isa], the penitence of [Yunus], the strenuous exertion of [Lut] and the endurance of [Ayyub] have made the life of man winsome and bright. To these consecrated souls can be traced every virtue and goodness found in the world today.

There is, however, no denying the fact that culture and civilization, progress and improvement, in short, everything that has contributed towards the welfare and material progress of mankind and helped man to raise himself to the level of vicegerent of God on earth, has been brought about by the combined effort of all men. Astronomers have discovered the movements of heavenly bodies, chemists have found out the properties of substances, physicians have searched the medicines for curing diseases, architects have developed the science and designs of structures and artisans have give birth to useful crafts and fine arts, and all of them have thus a share in the making of our world. We ought to be thankful to all of them. Nevertheless, we are even more obliged to offer our thanks to those who have decorated the world within us. They are the physicians who have cured us of our greed and envy, diagnosed the ailments of our souls and refurbished its lost energy and vigor. They elaborated our behavior patterns and aptitudes, ideas and intentions and showed us the way of attaining purity of heart and sublimity of spirit. It was through the efforts of these God moved souls that the cultural attainments were refined and embellished, the link between man and God, the slave and the Lord, was established. How could the world have attained its excellence if we had been denied the knowledge received through prophetic teachings? We are, verily, indebted more to these men of God than to any other class or group of person. This is the compliment due to the prophets of God and it ought to be paid by all of us whenever their name comes on the lips of anyone. And, this is the benediction taught by Islam to be offered for them: "O God! Have mercy and peace on all of them."


Excerpted from the book "Muhammed, the Ideal Prophet" by Saiyid Sulaiman Nadwi. He was a student of Allama Shibli Nu'mani whose masterpiece, Sirat-Un-Nabi, he edited and presented to the world after his teacher's death.

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