Bahar e shariat complete pdf


بہار شریعت جلد اول Bahar e Shariat Jild 1. IdentifierBahareShariatJild1. Identifier- arkark://t2pg. Ocrlanguage not currently OCRable. Bahar e Shariat Encyclopedia of Islamic Fiqah (Fiqh Hanfi Ka Masayil Per Mabni Encyclopedia) (All Parts Available For Online Reading & Download PDF. Bahar-e-Shariat, a renowned book consisting on three Volumes has been beautifully designed and shaped into a Mobile Application. The three volumes of the.

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Bahar E Shariat Complete Pdf

Bahar e Shariat is a comprehensive book on Sharah, Aqaid and Fiqh. It contains a great amount of religious knowledge. Bahar e Shariat is written by Mufti. Bahar-e-Shariat () is an encyclopedia of Islamic fiqh (jurisprudence), according to the "Bahar-e-Shariat - Talaaq (Vol 8)". ^ http://www.; ^ +Umer Sarwar. "Bahar e Shariat Book. Bahar e Shariat Jild 1 · Bahar e Shariat jild 2 · Bahar e Shariat Jild 3 · Bahar e Shariat jild 1 (A) · Bahar e Shariat jild 1 (B) · Bahar e Shariat jild 2 (A) · Bahar e.

Second Edition: Muharram English Date: November Author: Qadi Sadrush Shariah al-Qaadiri Translator: For those brothers and sisters who wish to contribute towards our humble efforts, our Banking Details are as follows: Nedbank Acc No: Sydenham Code: Sponsor the printing of a book and send the sawaab to your marhoom family members. This is Sawaab-e-Jaariyah and a means of educating the Ummat. Knowledge is Power!

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I do not want any delays in this. I have been in search of a son in-law like this. He has such a quality which you will not be pleased with.

There is no doubt that he is Imam Azam. We pray that Almighty Allah showers the rains of Mercy over his Holy Grave and blesses us through his Blessings and knowledge. His father and grandfather both were renowned scholars in Religious theology and expert specialists in Unani medicine. He was also a great Saahib-e- Karaamat. After completion of his elementary studies, he was enrolled for higher education at the Madrassa Hanafiya in Jaunpur.

This was a very famous and reputable Islamic University in that time. After observing his immense wisdom and acumen, Ustaazul Asaatiza Allama Hidayatullah Khan, counted him amongst his most reputable students which can be better understood from the words of Allama Sayed Sulaiman Ashraf Bihari Professor of the Religious Faculty at Aligarh Muslim University: Hazrat Ustaazul Asaatiza was kind and Vol.

It is for this very reason that once his beloved teacher said as follows regarding him: As a student, his teachers and management of the Madrassa acknowledged his acumen and intellect alike. This can be gathered from the report presented by the Director of the Madrassa which he had published in Tohfa-e-Hanafiya in Patna. The report reads as follows: He studied by both listening and reading and thus, excelled in his examination with distinction. The examiner was completely impressed with his ability, acumen, intellect and talent.

The Dastaar was then tied on his head. He explained the issues presented therein with such proficiency and so clearly, that the Ulama and all those present there were astonished.

After the passing away of Qazi Abdul Waheed, he did not remain there for too long. After completion of this course, he returned home and commenced serving the people by starting a clinic. His clinic began to progress successfully. Sadrush Shariah then left his clinic and proceeded to Bareilly. At Bareilly, he first served as a teacher. Important affairs such as, The Educational Affairs of Madrassa Manzar-e-Islam, The management of Anjuman Ahl-e-Sunnat, The management of the printing press, arrangement of manuscripts, proofing of books that were being prepared for publishing, issuing Fatawa and dispatching important postage entrusted to him.

He remained there until and quenched the thirst of those who came in search of knowledge. The most intelligent and bright students travelled from all corners of the country to humble themselves before him, quenching their thirst for true knowledge and wisdom. Students journeyed from the Northern Provinces, Bihar and Hyderabad etc.

Those who lived in Ajmer Shareef say that never before did they see such an atmosphere and environment of learning which they saw in his era. He remained there for seven years and taught during this time with sincerity and devotion, producing dynamic and capable scholars.

He was truly proficient in the art of teaching and instructing. With the exception of instructing the students through the customary books and the set books, he also taught them in other fields through other books as well.

He taught the books that were part of the syllabus but at the same time he taught those books that were not part of the syllabus. He did this by explaining to students the footnotes and commentaries in regards to these books. He used to even spend time after Madrassa hours to tutor the students. He would even teach in the days when there was no Madrassa. His manner of teaching and instruction gained prominence throughout the country.

He would explain absolutely difficult and intricate issues to the Vol. There came a time when the Aligarh Muslim University intended to initiate a department which would specialise in Eastern education which would allow students to study right and achieve an M.

The fact that students are becoming Faazils at his hands and acquiring certificates of merit is clear evidence of his proficiency. He is not just a Maulvi by name.

After he had observed him teaching, he returned and said as follows: There is probably not a single Madrassa or Darul Uloom in the Indo-Pak sub-continent that does not have at least one teacher that has not attained his blessings.

This is the reason that not only did Mujadid-e-Azam acknowledge and have full faith in his understanding of issues of Fiqh and in matters related to Fatawa. The reason being that he is proficient in announcing, writing and examining the various Fatawa. He writes down what I say in response to the inquiries sought in this behalf.

He has an adoptive nature and he grasps the point of the issue without much effort. Once, Maulana Israar-ur-Rahmaan Saaheb of Hyderbad Dakkan sent a query to him on the 18 th of Rajab which consisted of a few issues that needed to be resolved. In the beginning of his Istifta, he writes: After much deliberation, I noticed that Almighty Allah, Vol.

May Almighty Allah grant you abundance in your knowledge, age, blessings and may the Muslims benefit from your blessings. Aameen Thumma Aameen. He spent his days and nights working and sincerely striving for the betterment of the Ummah. Huzoor Sadrush Shariah was fundamentally and psychologically capable as a religious scholar but he was also conversant with the politics of the day.

Whenever and wherever the need arose, he defended and decorated the Muslims. Allah Almighty blessed Huzoor Sadrush Shariah with proficiency in many different sciences and branches of knowledge but he had an intrinsic inclination towards Tafseer, Hadith and Fiqh. Another distinguished work of Huzoor Sadrush Shariah is his Fatawa Amjadia, which is in four volumes, comprising of several of his Fatawa.

Bahaar-e-Shariat is that universally acclaimed book of Huzoor Sadrush Shariah which can be justifiably called the Encyclopaedia of Hanafi Fiqh. Huzoor Sadrush Shariah wrote 17 parts of the 20 part book.

The remaining three volumes were completed by his students. It must be noted that the world renowned book Fatawa-e-Alamgiri also known as Hindiya was compiled by the efforts of more than five hundred outstanding scholars at that time.

Huzoor Sadrush Shariah on the other hand, wrote the famous Bahaar-e-Shariat single handedly. This book has been written in such a beautiful and simple manner that not only can the Ulama make use of it but even the general public is able to derive benefit through it. Sadrush Shariah found time to do all this even though he spent most of his time instructing students.

Some of the names of his students are as follows: Fakhrul Amasil Allama Muhammad Sulaiman Abul Mahasin Allama Mohammad Mohsin Hazrat Maulana Mohammed Ilyas Siyalkoti Hazrat Maulana Taqaddus Ali Khan There were also many great and blessed personalities in the time of Huzoor Sadrush Shariah who would be regarded as his contemporary Ulama.

Some of the contemporary scholars in the time of Huzoor Sadrush Shariah were as follows: Hazrat Maulana Hakim Barakat Tonki 9.

Hazrat Allama Wakil Ahmed Sikandarpuri Hazrat Maulana Noorul Hasan Rampuri Maulana Qadi Abdul Wahid Sahib In other words, he honoured them with being amongst his Khulafa. Some of the names of his Khulafa are as follows: Below are the names of his respected wives and children: Mohtarama Karima Khatun Sahiba: Aameen Vol. Fard-e-E'tiqaadi Explicit Obligatory Act: According to Hanafi scholars, one who denies this is an absolute infidel. There is Ijma consensus of the learned Muslim scholars that the one who denies any Fard-e- E'tiqaadi, the ruling regarding which is commonly known and obvious as to be related directly to an issue of Obligation in Religion then such a person is not only himself an infidel but one who doubts the infidelity about such a denier, is himself regarded as an infidel.

Nonetheless, one who deliberately leaves out even once, any Fard-e-E'tiqaadi such as Namaaz, Ruku, Sujood without a valid reason permitted by Shariah is a fasiq a transgressor , guilty of having committed a major sin and is deserving of the torment of hellfire. Fard-e-Amali Implicit Obligatory Act: To reject deny it without valid reason is an act of transgression and misguidance.

However, if there is one who based on the views of Shariah, is worthy of arguing a certain view This refers to a Mujtahid then he has the right to differ with it on the basis of any evidence of the Shariah. For example, according to the Hanafi School of thought the Masah Vol. In Fard-e-Amali, every person should adhere to the principles of the Imam of whom he is a Muqallid adherent. It is unlawful impermissible to follow any other Imam besides your own Imam without any legitimate reason of Shariah.

Fard-e-Amali and Waajib-e-Amali are the two categories of this and it is enclosed within these two. Waajib-e-Amali Implicit Compulsory Act: However, its necessity to be fulfilled is given precedence. If the Waajib-e-'Amali is omitted in any Ibaadat worship where it is regarded as necessary to be fulfilled in other words it is an essential part of that Ibaadat then without it being done, such Ibaadat will be regarded as defective but valid.

A Mujtahid has the right to disagree with differ regarding the rules of a Waajib, based on evidence in the light of the Shariah. To intentionally omit even a single Waajib is a minor sin Gunah-e-Sagheera and to do so more than once i. It can also be Vol.

To miss it on the odd occasion is deserving of a warning of serious consequences and to leave it out habitually is deserving of punishment. To practice it is to attain reward and to omit it even habitually does not incur warning of serious consequences. Mustahab Desirable Action: It is worthy of reward if it is done and if it is not done then there is absolutely no accountability.

Mubah Lawful: The law regarding this is alike, either if it is done or not In other words either doing it or not doing it, are both lawful. This is comparable to Fard. To intentionally carry out such an action is a major sin and transgression of the law and to abstain from such an action is Fard an obligation and deserving of reward.

This is comparable to Waajib. By committing such an action, the Ibaadat becomes defective and one who commits such an action is regarded as sinful, even though the sin of such an action is less Vol. The committing of such an action is bad and one who commits it occasionally deserves chastisement, whereas making it a habitual action causes one to be culpable of punishment.

Makrooh-e-Tanzeehi Undesirable Action: That action which is regarded as undesirable in the Shariat but it is not to the extent where there is warning of any punishment for committing it. Khilaaf-e-Ula Contrary to what is best: This means to do something which was best not done. However, if it is done, then there is no harm or any chastisement for it. This is comparable to Mustahab. One will find numerous discussions regarding these technical terms of Shariat, but this which has been presented is the essence of the research done.

May Allah be with him in his way and help him and reward him for his good deed and May Allah accept his endeavour. May Allah make the people gain more through this knowledgeable work. May Allah keep the Sunnis with the vestiges of the Pious. This volume of Bahaar-e-Shariat was initially translated in and since then has been published many times due to its demand.

The initial translation was a summarised translation. The current translation is a complete and detailed translation including important footnotes as well.

It is being presented in a more professional and simplified manner so as to make it reader friendly. We have also attempted to rectify any shortcomings in the previous summarised translation. I would like to place on record my sincere thanks and appreciation to all those who have assisted in any way possible in making this publication a success.

Beliefs Regarding Nabuiwat 67 Chapter 3: Aalam-E-Barzakh 99 Chapter 5: The Hereafter and Resurrection Chapter 6: Jannat Paradise Chapter 7: Imaan and Kufr Chapter 9: Imamat Chapter Wilaayat Vol.

Even though I am lacking time and resources, I have placed my trust in Allah Almighty and commenced this assignment. There is therefore an urgent need for a means of understanding for such people, especially in an era which is filled with turmoil and sprawling with hypocrites, who claim to be Muslims and even Aalims, whereas in reality they have no true connection to Islam.

It is for this reason that the Volume discussing Tahaarat Purification has been set as the 2 nd Volume of Bahaar-e-Shariat and for the benefit of our brothers, the 1 st Volume now discusses and explains the Proper Islamic Beliefs.

I am hopeful that our fellow Muslims will rejuvenate their Imaan, by studying this book, and after doing so, they will pray for the forgiveness of this humble servant, and for his safety in this world and in the hereafter, and for him to pass from this world with Imaan and on the Madhab of the Ahl-e-Sunnat. In other words, His existence is necessary and His non-existence is Muhaal. Almighty Allah is Qadeem, in other words, He has always existed.

Another name for this is also Azali, in other words He will continue to exist. Allah Alone is worthy of being Worshipped. Almighty Allah is free from need i. Rather, the entire creation is dependent on Almighty Allah. The term Aqida means Belief, Faith or Creed. It must be understood that Almighty Allah is One.

In other words there is only one Allah. Allah is one without any partners. In other words, if someone claims for his so-called god to be non- existent, then it is clear that is not Allah. Muhaal means that which can never occur, in other words another Allah is Muhaal, or the non existence of Allah is Muhaal.

Allah always was and always will be. It is our Aqida belief that Allah alone is worthy of worship. When we say that Almighty Allah is free from need, it means that Almighty Allah is not in need of anything from anyone. Almighty Allah does not depend on anything or anyone. There are those who think that Almighty Allah created Angels etc. This is totally incorrect. Almighty Allah created the Angels as His servants and afforded them the opportunity to serve Him as their Lord.

It is the Angels and the entire creation that is dependent on Allah and Allah is without doubt dependant on none. His attributes can never be separated in any way from His Divine Being, as they are essential for His Divine Being and have no existence separate from Him.

The reason for this is that anything which can be understood can be comprehended. For the purpose of understanding, an example without comparison is being presented: The reason for this is because it is tangible and is something which the mind can understand through reasoning and knowledge.

Now, none can imagine or picture Almighty Allah. This means that the Attributes of Allah are not synonymous to His Divine Being nor are they separate from him. The reason that they are not regarded as being synonymous is because if they were, then there would be no difference between the Divine Self and the Divine Attributes. At the same time we should note that the Divine Attributes are also not separate from His Divine Being, as in this case they would have to be regarded as separate entities, and this is not the case.

It must be understood that Almighty Allah is Self Existent. One who says anything in the universe to be Qadeem uncreated or has a doubt regarding anything in the universe being Haadith created is an unbeliever kaafir. In other words the Angels, Prophets, Jins, humans and everything else in the universe only came into existence after being created by Allah. This is a very important Aqida.

It clearly shows that any person who claims to believe in Allah and then claims that any one of the Attributes of Almighty Allah has been created; then such a person is misguided and corrupt. A corrupt person is known as Gumrah misguided and Bud-Deen irreligious. Sunni Muslims should never associate with misguided persons, as they will also mislead us and plunge us into corruption.

Nothing in the entire universe can be regarded as being uncreated or self existent. This belief clarifies that any person who claims that any creation is self existent or even doubts that a creation is self existent, is a kaafir unbeliever. If a person accepts all the other beliefs regarding Almighty Allah but he doubts this one Aqida then such a person is still regarded as an unbeliever.

Neither is Allah, the father or son of anyone, and nor does He have any wife. Anyone who claims that Allah is the father or son of anyone, or says that Allah has a wife, is an unbeliever. He gives life to whomsoever He wills and causes death whenever He wills. He is Qaadir has Divine Power over everything that is possible Mumkin. There is nothing possible that is out of his Power.

The Christians refer to Esa as the son of God. Muslims too believe in Esa but we regard him as a Messenger of Allah. There are even some ignorant Muslims Allah Forbid who in their discourses and in explaining the beauty and goodness of children, refer to them as children of god. This is totally improper and words of kufr. Muslims must abstain from making such detrimental statements. It is not necessary for every Maqdoor 1 to be present or in existence 2. He is free from all that which has deficiency or defect.

Allah is free from lies, deceit, distrust, tyranny, ignorance and immodesty etc. To say that He has Qudrat Power over lying, in the sense that he can tell a lie, is to declare a Muhaal absolutely impossible to be Mumkin possible and to imply that Almighty Allah has defect.

This, in reality is to reject Almighty Allah. It is not a shortage or weakness in the Qudrat of Allah. In reality, it is 1. An example of this, is that if Allah Wills then He can create a Mountain of gold or make the skies of rubies, but this is not so.

It therefore does not mean that it has to be in existence. It is His Will that He brings into existence whatever He Wills, so it does not mean that even though these things are not present, they cannot exist.

He does not depend on ears, eyes and tongue to hear, see or speak, as these are all physical i. He hears the faintest of sounds and sees the smallest of things, even that which cannot be seen under the lenses of a microscope. His seeing and hearing is not only confined to this but He is all Seeing and All Hearing. We thus say that Allah sees absolutely and hears absolutely. His Kalaam Divine Word is free from sound.

Our reading, writing and our voices are Haadith creation. In other words, our recitation is creation and that which we have recited is Qadeem. Our writing is Haadith and that which we have written is uncreated. Our hearing is a creation and that which we have heard is uncreated. Our memorising is a creation and that which we have memorised is uncreated. In other words He knew of everything always Azali , knows of everything currently and always knows everything forever.

Things may change but His Knowledge does not change. He is aware of the fears and feelings of the hearts. His knowledge is indeed without limits. He knows everything, be it manifest or hidden. Any person, who tries to prove Ilm-e-Zaati, be it of manifest or hidden things, for any but Allah, is an unbeliever. He is the Creator of everything, be it beings or actions. Everything that has been created has been created by Allah.

In reality, it is Allah who sends down sustenance. The Angels etc. As per His Divine Knowledge, He has predestined all the good and bad things.

In other words, He ordained them as they were to happen and as they were to be done. However, this does not mean that we have to do it because He has written it but it means He has written it, as we were to do. Thus, If Allah predestined bad for a certain person, it is because that person was to do bad things. If he was to do good things, Allah would have predestined good for him, so His Knowledge and Writing predestining did not force or Vol.

Fate is of 3 types: Mubram-e-Haqeeqi inevitable fate cannot be changed. Here the delicate issue of Taqdeer is being discussed.

Many people commit sins and say that it is because it is in their Taqdeer and because Allah has written it to be so. This is incorrect. Allah with His Self Knowledge knew that they were going to sin, so He wrote that which they were to do.

It is not that His writing has forced them to sin.

Bahar e Shariat Jild 1 : Free Download, Borrow, and Streaming : Internet Archive

An Example without comparison is being presented for the purpose of understanding. The brother knew that the boy would not pick it up. He said this based on that which he already knows, i.

Was the boy unable to pick up the bus because his brother said that he would not be able to do so? Definitely not! Without comparison, it must be said that Allah has knowledge of everything which we do and are to do. Allah recorded this knowledge on the sacred Tablet and this is Taqdeer. In this verse, Almighty Allah refutes their false beliefs by showing that verily they have been granted an exalted position to be heard in His Court, for He says that Hazrat Ibrahim began to protest about the nation of Lut.

It was the sound of someone conversing in a very loud and high tone with Almighty Allah. It has been mentioned in the Hadith Shareef regarding the miscarried child of Muslim parents; that on the day of Qiyaamat such a child will protest and demand the forgiveness of his parents from Allah, just as a creditor demands what is due to him from the debtor.

O you who is demanding quarrelling with his Lord!

Take your parents by the hand and lead them into Jannat. Do not worry about this. Verily, The Divine Command of your Creator has come. The issues relating to fate Taqdeer cannot be understood by ordinary minds, and delving and pondering too intensely in this regard can lead to destruction.

Bahar e Shariat Jild 1

All that one needs to know is that Almighty Allah did not create man like stones and other lifeless object, but Allah has given man the independence to decide whether he should do a certain thing or not. With this independence, man has also been blessed with intelligence, so that he may differentiate between what is right and wrong, and to judge what causes benefit and what is harmful. He has also been blessed with all the necessary supporting means so that he may fulfil whatever he needs to, and it is for this reason that he is held accountable for his actions.

For one to think that he is totally powerless or completely powerful is to be misguided. To commit evil and sinful deeds and then attribute it to Taqdeer Fate or to attribute it to the Will of Allah is extremely wrongful.

The law in this regard is that, if one performs any good, he should attribute it as being from Allah, and if one commits any wrongful or sinful act, it should be attributed to the evils and mischief of ones desires Nafs. Almighty Allah is free from all confines of direction, place, time, motion, idleness, form, shape and everything else which is Haadith created.

Divine Vision, i. How one will see Allah is something that cannot really be explained or understood. In other words, one who sees will not be able to describe how he saw. Whenever a person usually sees anything or anyone, he usually either sees from distance or from near, from above or below, from the left or from the right, or from the front or from behind, but the Divine Vision of Allah is free from all of this, as Allah is free from direction, form, shape and all such things.

The question then naturally arises as to how will the Divine Vision be possible? In Sha Allah, when we see then we will give you an answer! The end result of all this is that the intellect cannot reach Allah because the intellect can never reach Allah.

It is also Muhaal absolutely impossible for the vision eyes to enclose surround Allah when seeing him. Allah is absolutely and Divinely Supreme.

He does as He Wills, in which ever manner He Wills. None has any control or power over Him, and there is none who can divert or stop Him from doing what He Wills. He neither doses nor sleeps. He is the One who watches over the entire creation. He neither becomes tired or fed- up. He is the Sustainer of the entire universe. He is the Most Compassionate. His Mercy gives solace to broken hearts. All Excellence and Greatness is for Him alone. It is He who reveals His Divine Wrath.

His Divine Hold is the most powerful and none can be released without His Will, once He has seized them. If He wills, He can cause something small to become vast and something vast to become small. He exalts whom He Wills and lowers whom He Wills. He may grant honour to one who is disgraced and shame to one who Vol. He guides towards the righteous path whom He Wills and diverts away from it whom He Wills.

He is free from oppressing. He encircles everything and there is nothing that can encircle him. To cause benefit and give loss is in His Divine Control. He helps the oppressed and brings the oppressors to justice. Nothing happens without His Divine Will. He is pleased with the good and displeased with the bad. It is His Divine Mercy that He does not command us to do things which are not within our reach.

It is not compulsory upon Allah to reward or punish His servants, or to pity them or do what is best for them. Allah is the Supreme Lord. He does as He Wills and commands whatever He Wills. His Promises never change. He has promised, that with the exception of kufr disbelief , He will forgive all major and minor sins, whichever He Wills. Whether we realise it or not, there are countless wisdoms in His every doing. All His doings are free from any motive.

A motive is always inspired by a desire for some kind of benefit and Allah is free from any such desire. His doings do not depend on any justification or cause. Through His Wisdom, He has made one thing the means for another.

He has created eyes for seeing, ears to hear, fire to burn and water to quench thirst. If He Wills, eyes may hear, ears may see, fire may quench thirst and water may burn. If He does not Will, then one may have a thousand eyes and still not be able to see a mountain in bright daylight. If He does not Will, there may be a million fires Vol. The fire into which the unbelievers cast Hazrat Ibrahim raged so intensely that none could even go near it.

He was placed into a catapult and launched into the raging fire. Do you have any need? Each thinking that possibly the command was for it.

Similarly, it is of utmost importance to know what is permissible, compulsory and absolutely impossible for a Nabi, since to accept a Muhaal and to reject that which is compulsory is the means to infidelity. It is very possible that due to a lack of knowledge, one may hold an improper belief or say something which is contrary to correct belief, thus causing his own destruction. A Nabi refers to that human upon whom Allah sent down Wahi revelation for the purpose of guidance.

A Rasool is not only specific to humans, as there are Angels as well who are Rasools. All Nabis were human and men. Neither was any Jin nor any woman a Nabi.

Almighty Allah is not obligated to send Prophets. Through His Grace, He sent down Prophets for the guidance of the people. It is necessary for revelation to descend upon a Nabi, be this through an Angel or without any means.

Four from amongst them are very prominent: This means that it is incumbent upon an individual to have this knowledge so that he may know what is proper to accept and what he should not accept in regards to Belief in Allah and His Divine Attributes.

All the Books of Allah are equally regarded as His Divine Word and there is no question of one being superior to the other except in the sense of one being a means of greater reward than the other. Allah is One and His Word is One. It is necessary to bring Imaan in everything which has been mentioned in them. However, it must be noted that Almighty Allah entrusted the past books to the followers Ummah of that time but they were not able to preserve or memorise it.

The Word of Allah did not remain with them in the original form as it had been revealed to them because the mischievous ones amongst them altered these books, making changes, additions and deletions to suit their own desires.

This is known as Tahreef. When it is said that amongst the Books of Allah, some are more exalted than others, it actually means that there is more reward in some parts for us compared to other parts. It is not so that certain parts of His Kalaam are more exalted while others are less exalted.

Almighty Allah says: Even if all the people in the world come together with the intention of altering it, they will not be able to do so. Subsequently, if you fail to present it; and We declare that you will fail to present it; then fear the fire whose fuel is man and stone; which has been kept ready for the unbelievers. All of them are correct. The uncomplicated way for the Ummah, is for each to recite in the style which is most convenient for him.

The ruling is that the style of recitation that is most prominent in a particular country is the style that should be recited in the gathering Vol. This should be done so that due to ignorance, the common people do not commit kufr by rejecting another style, which they have no knowledge of. Naskh to become inapplicable refers to certain verses which are applicable for a certain duration only, but it is not evidently mentioned that these verses only apply for that particular duration.

When the stipulated duration elapses, then another command is revealed, from which it apparently seems that the earlier command has become inapplicable. However, in reality if it is carefully examined, then it becomes evident that what it really shows is that the duration for that particular command has elapsed.

Some people interpret Mansookh inapplicable to mean nullified. This is absolutely incorrect and extremely prohibited. It must be understood that when we say that a particular command or verse has made some other verse inapplicable, it does not mean that it has nullified that command or verse Allah Forbid , but in reality it only demonstrates the end of the duration to which that command was applicable. A simple example to better understand this is that the command that applies to a child is only applicable to him or her for as long as they are children.

However, when they become Baaligh, i. However, this does not mean that the command has been nullified, but what it really means is that the duration for the command relating to children is no longer applicable to them and the later command which is in regards to adults is now applicable to them.

So, in reality it is not the command but the duration for the command that has been replaced.

To assign this uniqueness to any non Nabi causes one to become an unbeliever. Even that which is revealed to a Nabi in his dream is regarded as Wahi Divine Revelation and it can never be untrue. The things which are inspired upon the heart of a Wali saintly personality , either in his dream or whilst he is awake, is known as Ilhaam.

The wahi-e- shaitaan evil whispering of the shaitaan occurs to those with evil schemes, such as the soothsayers, conjurers and other unbelievers and open sinners. Nabuiwat Prophethood is not Kasbi, i. Verily, He has bestowed it to those whom He has made worthy of this unique position. They are pure from all undesirable qualities and blessed with all the most exalted qualities and character traits even before being blessed with Nabuiwat.

They have already surpassed the many levels of Wilaayat. His ancestry, lineage, body, words, actions and practices are free from anything which is abominable and undesirable. They are blessed with great wisdom and perfectly incomparable intelligence, which surpasses the intelligence of all others.

The intelligence of any intellectual or Vol. And Allah is the Most Benevolent [Surah 62, Verse 4] One who accepts Nabuiwat to be Kasbi, meaning that one who believes that a person can acquire Nabuiwat by his self effort and striving in worship, is a kaafir unbeliever.

One, who believes that a Nabi can lose his Nabuiwat Station of Prophethood , is a kaafir.

This is a unique quality which has only been afforded to Nabis and Angels. With the exception of a Nabi and Angel, none other can be regarded as being Maasum.

With regards to the Great Imams and the Awliyah Allah, the unlikeness is that even though Allah protects them from sinning, Vol. They are also free from all such actions that are contrary to the traits of dignity and politeness. It is unanimously accepted that they are free from all of these and like things even before and after being bestowed with Nabuiwat. Any person, who says that any Nabi did not pass down any commandment of Allah due to fear or any other reason, is a kaafir.

It is absolutely impossible for Nabis to make any error in propagating and delivering the commandments of Allah. Nowadays we find that people refer to babies and infants as Maasum.

It is improper to say that a child is Maasum because even though a child does not sin as a child, but the child definitely has the ability to sin. There are those who use derogatory terms when explaining the history of certain Prophets. An example of this is the incident about Hazrat Ayub. Some people say and write Allah Forbid that when Hazrat Ayub was ill; his body had a foul smell which drove people away from him etc. To say this is totally improper and is not a true account of the incident which occurred.

Such words can never be used when discussing the Prophets of Allah. Knowledge of the Unseen. Every atom in the sky and earth is before the sight of every Nabi. The knowledge of the unseen which Nabis possess is that which has been bestowed upon them by Almighty Allah. Every atom in the universe will come to an end and the Knowledge of Allah is never ending, if not, it would prove ignorance and ignorance for Allah is Muhaal absolutely impossible , as Allah is free from ignorance.

The distinction is thus clear and evident. Actually, their excellence and their real mission is to inform and explain to us those things which the mind and thinking cannot even reach or decipher.

It is this which is called Ghaib Unseen 1. No matter how exalted a Wali may be, he can never be equal to a Nabi. One who says any non Nabi to be more superior or even equal to any Nabi, is a kaafir unbeliever.

In actuality it is the reality i.

Bahar-e-Shariat 1: Imaan [English]

The slightest disrespect and disregard of a Nabi or falsification of the word of any Nabi renders one an unbeliever. Hazrat Adam 2. Hazrat Nuh 3. Hazrat Ibrahim 4. Hazrat Ishaaq 6. Hazrat Yusuf 8. Hazrat Musa 9. Hazrat Harun Hazrat Lut Hazrat Hud Hazrat Dawud Hazrat Sulaiman Hazrat Ayub Hazrat Zakariyah Hazrat Yahya Hazrat Esa Hazrat Ilyas Hazrat Yunus Hazrat Idris Hazrat Zul Kifl Hazrat Saleh Almighty Allah created Hazrat Adam without a mother or father from sand dust.

Almighty Allah commanded the Angels to go down in Sajdah prostrate to Adam. All obeyed this command except shaitaan who was from the fraternity of Jin, and a great worshipper and was thus counted amongst the Angels but he refused to prostrate, and became cursed forever.

Fard-e-Ain means that it is an obligation personally upon every individual. Man did not exist before the creation of Hazrat Adam. All humans are the offspring of Hazrat Adam. It is for this reason that Vol. The first Nabi to come to earth was Hazrat Adam and the first Rasool to be sent towards the unbelievers was Hazrat Nuh.

He propagated the truth and imparted guidance for years. The unbelievers of his era were very hostile and obstinate. They caused him much discomfort and mocked at him.

Only a small number of people became believers in such a long period of time. When he saw that the rest of them were obstinate and refused to accept the true faith, he prayed to Almighty Allah for their destruction. A great flood came upon them and the entire earth was submerged under water. Only the believers and a pair of all animals which were taken into the Ark survived the great flood. Specifying and setting a fixed number could cause one to have Imaan in one less Nabi or to regard a non Nabi a Nabi 1 , both of these beliefs lead to kufr.

We should thus hold the belief that we believe in every Nabi of Allah. The meaning of this is that we could find ourselves in a very difficult situation, thus endangering our Imaan by fixing or stipulating the number of Prophets that Allah has sent because if we leave out even one Prophet by fixing a figure, it would be denying the Prophethood of that Prophet and if we exceed the true amount of Prophets through our specification, then it would be accepting a non-Prophet as a Prophet.

Thus, in the ruling of the Shariah is that to regard a Prophet as a non Prophet and to regard a non-Prophet as a Prophet; both amounts to a person losing his Imaan. The Nabis have been blessed with different levels of excellence.

Some have been blessed with special excellence over Vol. The above mentioned five Nabis are more exalted than all the other Prophets, humans, Angels, Jins and the entire creation. To compare them Allah Forbid to the status of cobblers in the Court of Allah is open blasphemy and a statement that is kufr. With this, he challenges the unbelievers to perform a miraculous action like his.

On the basis of his claim, Almighty Allah brings forth that extraordinary and miraculous phenomenon causing the unbelievers to be rendered powerless and incapable of challenging his claim.

Examples of this is the she-camel of Hazrat Saleh ; the Staff Asa of Hazrat Musa and the amazing glow in his hand; The power of Hazrat Esa in bringing the dead back to life and curing the leper and those born blind.

Any person who is not a Nabi but falsely claims to be a Nabi can never make anything to occur which is contrary to its natural happening, in order to support his false claim, otherwise there would be no distinction between truth and falsehood. Beneficial note: The miraculous action performed by a Wali saintly personality is called Karaamat supernatural ability. They eat, drink and travel as they wish. Death only overtook them for a mere moment, in order to fulfil the promise of Allah 1 and they were then brought back to life again as before.

Their lives are even more exalted than the lives of the Shuhada martyrs. In this sense, the estate of a shaheed martyr will be distributed amongst his heirs, and his wife is permitted to remarry afterwards but this is not so in the case of the Prophets, as these things are not permissible in regards to them 2.

Every soul shall taste death. In other words, the estate of a Nabi is not distributed amongst his heirs and the wives of the Prophets are not permitted to marry after their passing from this world.

He was sent towards the humans and Jins but in reality he was even sent towards the Angels, the entire animal kingdom and towards inanimate beings as well. Actually all those who received any such marvels and splendours, have received them through the blessing of the beloved Vol. It is for this reason that it became so splendid and complete. So splendid it has become that whomsoever possesses it, is regarded as a splendid person. He observed and understood every atom in the heights of the heavens, the skies and the earths.

There are also many other levels of intercession. The number of people that are known in this category is four hundred and ninety million. The true amount of people that will enter without reckoning is even more than the figure Vol.

There will also be many who after reckoning will already be condemned to hell. Only one who is misguided will reject any one of these. It will not cause any interference in his Namaaz.

The importance of this can be gathered from the following Hadith Shareef. He did not move his lap until such time that the sun had already set. Another Hadith supporting the first is as follows: He tore up his clothes, using it to cover the holes in the cave. One hole was still uncovered, so he covered it with his toe. Finally the snake bit him on his foot. After 12 years, he received martyrdom due to this. It is waajib compulsory upon us to recite the Durood Shareef on hearing his blessed name: The poison however remained in him and the effects of this caused his demise.

Some people write abbreviations such as s. It is impermissible and Haraam to do this. One who does not do so, is untrue in his claim. You have to choose one of the two. You may either choose to attain Jannat or go towards Jahanum. You should never use such a word that has even the slightest indication of disrespect in it. If ever, you have the opportunity of presenting yourself in Madinah Tayyibah, stand four arm lengths away from the Rauda Shareef, with both hands respectfully folded like in Namaaz.

The reason for saying that you should not go too close is so that you may be protected from causing any unintentional disrespect. He may do as he pleases, giving whatever he pleases to whomsoever he pleases. He may take whatever he pleases from whomsoever he pleases. There is none in the universe that can overturn his command.

He is the Master of all the people. One who does not accept him as his master, is deprived of the sweetness of the Sunnat. The entire earth belongs to him and the entire Paradise is his property. All the Angels in the skies and on the earth are under his authority. The keys to Heaven and Hell have been given in his blessed hands.

Sustenance and all good things are distributed through his exalted Court. This world and the hereafter is only a portion of his blessings. On the Day of Meethaq Covenant , all the Vol. An Arabic couplet says: The couplet says: What right do others have to discuss such issues related to these Noble Personalities?

Allah is their Lord. He may take their actions as He Wills in which ever manner He Wills. They are His beloved servants, thus they may demonstrate their humility in the Court of their Lord as they wish.


None other is permitted to use these statements as a credential. One who uses these incidents as proof for himself is cursed. As for these instances which seem to show lapse on their part, are in reality based on thousands of wisdoms and good things that we cannot even understand.

In these actions, there are thousands of fruits of benefit and blessings. Look at just the one issue of Hazrat Adam. If he had not eaten the fruit, he would have not come down from Jannat onto earth. The earth would not have been inhabited. Neither would the Heavenly Scriptures have been revealed and nor would the Prophets have come.

There would have been no jihad. The doors to hundreds of thousands of possibilities would have been closed. The one thing that opened the door to all this, was the one action of Hazrat Adam. The good deeds of the ordinary people have no significance in comparison to the deeds of the Prophets.

It has been mentioned that: Almighty Allah has blessed them with the ability to take whatever form they wish. They sometimes appear in the form of humans and sometimes in other forms as well. They do only that which is commanded to them by Allah. They do not act contrary to the command of Allah either intentionally, unintentionally or by error. They are Maasum sinless servants of Allah and are pure and free from all major and minor sins. They have been assigned separate duties.

Some of them deliver revelation to the Prophets, whilst some are responsible for causing rain and others are assigned to the wind. Some are assigned to delivering sustenance; some are responsible for moulding the form of the child in the womb of the mother, whilst some are responsible for changes in the human body.

Some protect humans against their enemies; some of them are responsible for seeking out virtuous gatherings of those in the remembrance of Allah and presenting themselves therein.

Some are responsible for questioning the deceased, removing the soul, inflicting punishment and blowing the Soor 1. The Soor is the Horn shaped instrument which will be blown to end the world and to bring on the Day of Qiyaamat. Angels are neither male nor female. To accept them to be Qadeem uncreated or declare them to be the Creator is kufr. Their population is only known to Him who created them i. Four of the Angels are very famous, namely: Hazrat Israfeel 4. To show the slightest disrespect towards any Angel is kufr.

This statement is close to the words of kufr.

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