Medicine / Translation of Sahihul Bhukhari

Volume 7, Book 71, Number 582:

Narrated Abu Huraira:
The Prophet said, "There is no disease that Allah has created, except that He also has created its treatment."
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Volume 7, Book 71, Number 583:

Narrated Rubai bint Mu'adh bin Afra:

We used to go for Military expeditions along with Allah's Apostle and provide the people with water, serv
them and bring the dead and the wounded back to Medina.
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Volume 7, Book 71, Number 584:

Narrated Ibn 'Abbas:

(The Prophet said), "Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing)." But I forbid my followers to use (cauterization) branding with fire."

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Volume 7, Book 71, Number 585:
Narrated Ibn 'Abbas:
The Prophet said, "Healing is in three things: cupping, a gulp of honey or cauterization, (branding with fire) but I forbid my followers to use cauterization (branding with fire)."
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Volume 7, Book 71, Number 586:
Narrated 'Aisha:
The Prophet used to like sweet edible things and honey.
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Volume 7, Book 71, Number 587:
Narrated Jabir bin Abdullah:

I heard the Prophet saying, "If there is any healing in your medicines, then it is in cupping, a gulp of honey or branding with fire (cauterization) that suits the ailment, but I don't like to be (cauterized) branded with fire."
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Volume 7, Book 71, Number 588:
Narrated Abu Said Al-Khudri:
A man came to the Prophet and said, "My brother has some abdominal trouble." The Prophet said to him "Let him drink honey." The man came for the second time and the Prophet said to him, 'Let him drink honey." He came for the third time and the Prophet said, "Let him drink honey." He returned again and said, "I have done that ' The Prophet then said, "Allah has said the truth, but your brother's abdomen has told a lie. Let him drink honey." So he made him drink honey and he was cured.
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Volume 7, Book 71, Number 589:
Narrated Anas:
Some people were sick and they said, "O Allah's Apostle! Give us shelter and food. So when they became healthy they said, "The weather of Medina is not suitable for us." So he sent them to Al-Harra with some she-camels of his and said, "Drink of their milk." But when they became healthy, they killed the shepherd of the Prophet and drove away his camels. The Prophet sent some people in their pursuit. Then he got their hands and feet cut and their eyes were branded with heated pieces of iron. I saw one of them licking the earth with his tongue till he died.
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Volume 7, Book 71, Number 590:
Narrated Anas:

The climate of Medina did not suit some people, so the Prophet ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine till their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron.
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Volume 7, Book 71, Number 591:

Narrated Khalid bin Sad:
We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi 'Atiq came to visit him and said to us, "Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for 'Aisha has narrated to me that she heard the Prophet saying, 'This black cumin is healing for all diseases except As-Sam.' Aisha said, 'What is As-Sam?' He said, 'Death."
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Volume 7, Book 71, Number 592:

Narrated Abu Huraira:
I heard Allah's Apostle saying, "There is healing in black cumin for all diseases except death."
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Volume 7, Book 71, Number 593:

Narrated 'Ursa:
Aisha used to recommend At-Talbina for the sick and for such a person as grieved over a dead person. She used to say, "I heard Allah's Apostle saying, 'At-Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' "
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Volume 7, Book 71, Number 594:
Narrated Hisham's father:
'Aisha used to recommend At-Talbina and used to say, "It is disliked (by the patient) although it is beneficial.''
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Volume 7, Book 71, Number 595:
Narrated Ibn 'Abbas:
The Prophet was cupped and he paid the wages to the one who had cupped him and then took Su'ut (Medicine sniffed by nose).
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Volume 7, Book 71, Number 596:
Narrated Um Qais bint Mihsan:
I heard the Prophet saying, "Treat with the Indian incense, for it has healing for seven diseases; it is to be sniffed by one having throat trouble, and to be put into one side of the mouth of one suffering from pleurisy." Once I went to Allah's Apostle with a son of mine who would not eat any food, and the boy passed urine on him whereupon he asked for some water and sprinkled it over the place of urine.
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Volume 7, Book 71, Number 597:

Narrated Ibn 'Abbas:

The Prophet was cupped while he was fasting.
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Volume 7, Book 71, Number 598:

Narrated Ibn 'Abbas:

The Prophet was cupped while he was in a state of Ihram.
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Volume 7, Book 71, Number 599:

Narrated Anas:
that he was asked about the wages of the one who cups others. He said, 'Allah's Apostle was cupped by Abd Taiba, to whom he gave two Sa of food and interceded for him with his masters who consequently reduced what they used to charge him daily. Then the Prophet s said, "The best medicines you may treat yourselves with are cupping and sea incense.' He added, "You should not torture your children by treating tonsillitis by pressing the tonsils or the palate with the finger, but use incense."
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Volume 7, Book 71, Number 600:

Narrated Jabir bin 'Abdullah:
that he paid Al-Muqanna a visit during his illness and said, "I will not leave till he gets cupped, for I heard Allah's Apostle saying, "There is healing in cupping."
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Volume 7, Book 71, Number 601:

Narrated 'Abdullah bin Buhaina:

Allah's Apostle was cupped on the middle of his head at Lahl Jamal on his way to Mecca while he was in a state of Ihram. Narrated Ibn 'Abbas: Allah's Apostle was cupped on his head.
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Volume 7, Book 71, Number 602:
Narrated Ibn 'Abbas:
The Prophet was cupped on his head for an ailment he was suffering from while he was in a state of Ihram. at a water place called Lahl Jamal. Ibn 'Abbas further said: Allah s Apostle was cupped on his head for unilateral headache while he was in a state of Ihram .
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Volume 7, Book 71, Number 603:

Narrated Jabir bin 'Abdullah:

I heard the Prophet saying, "If there is any good in your medicines, then it is in a gulp of honey, a cupping operation, or branding (cauterization), but I do not like to be (cauterized) branded.
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Volume 7, Book 71, Number 604:

Narrated Ka'b bin Ujrah:
The Prophet came to me during the period of Al-Hudaibiya, while I was lighting fire underneath a cooking pot and lice were falling down my head. He said, "Do your lice hurt your?" I said, "Yes." He said, "Shave your head and fast for three days or feed six poor persons or slaughter a sheep as a sacrifice:"
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Volume 7, Book 71, Number 605:

Narrated Jabir:
The Prophet said, "If there is any healing in your medicines then it is a cupping operation, or branding (cauterization), but I do not like to be (cauterized) branded."
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Volume 7, Book 71, Number 606:

Narrated Ibn 'Abbas:
Allah's Apostle said, 'Nations were displayed before me; one or two prophets would pass by along with a few followers. A prophet would pass by accompanied by nobody. Then a big crowd of people passed in front of me and I asked, Who are they Are they my followers?" It was said, 'No. It is Moses and his followers It was said to me, 'Look at the horizon.'' Behold! There was a multitude of people filling the horizon. Then it was said to me, 'Look there and there about the stretching sky! Behold! There was a multitude filling the horizon,' It was said to me, 'This is your nation out of whom seventy thousand shall enter Paradise without reckoning.' "Then the Prophet entered his house without telling his companions who they (the 70,000) were. So the people started talking about the issue and said, "It is we who have believed in Allah and followed His Apostle; therefore those people are either ourselves or our children who are born m the Islamic era, for we were born in the Pre-lslamic Period of Ignorance.'' When the Prophet heard of that, he came out and said. "Those people are those who do not treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded (Cauterized). but they put their trust (only) in their Lord " On that 'Ukasha bin Muhsin said. "Am I one of them, O Allah's Apostle?' The Prophet said, "Yes." Then another person got up and said, "Am I one of them?" The Prophet said, 'Ukasha has anticipated you."
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Volume 7, Book 71, Number 607:

Narrated Um Salama:
The husband of a lady died and her eyes became sore and the people mentioned her story to the Prophet They asked him whether it was permissible for her to use kohl as her eyes were exposed to danger. He said, "Previously, when one of you was bereaved by a husband she would stay in her dirty clothes in a bad unhealthy house (for one year), and when a dog passed by, she would throw a globe of dung. No, (she should observe the prescribed period Idda) for four months and ten days.'
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Volume 7, Book 71, Number 608:

Narrated Abu Huraira:
Allah's Apostle said, '(There is) no 'Adwa (no contagious disease is conveyed without Allah's permission). nor is there any bad omen (from birds), nor is there any Hamah, nor is there any bad omen in the month of Safar, and one should run away from the leper as one runs away from a lion ''
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Volume 7, Book 71, Number 609:

Narrated Said bin Zaid:
I heard the Prophet saying, "Truffles are like Manna (i.e. they grow naturally without man's care) and their water heals eye diseases."
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Volume 7, Book 71, Number 610:

Narrated Ibn 'Abbas and 'Aisha:
Abu Bakr kissed (the forehead of) the Prophet when he was dead. 'Aisha added: We put medicine in one side of his mouth but he started waving us not to insert the medicine into his mouth. We said, "He dislikes the medicine as a patient usually does." But when he came to his senses he said, "Did I not forbid you to put medicine (by force) in the side of my mouth?" We said, "We thought it was just because a patient usually dislikes medicine." He said, "None of those who are in the house but will be forced to take medicine in the side of his mouth while I am watching, except Al-'Abbas, for he had not witnessed your deed."
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Volume 7, Book 71, Number 611:

Narrated Um Qais:
I went to Allah's Apostle along with a a son of mine whose palate and tonsils I had pressed with my finger as a treatment for a (throat and tonsil) disease. The Prophet said, "Why do you pain your children by pressing their throats! Use Ud Al-Hindi (certain Indian incense) for it cures seven diseases, one of which is pleurisy. It is used as a snuff for treating throat and tonsil disease and it is inserted into one side of the mouth of one suffering from pleurisy."
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Volume 7, Book 71, Number 612:

Narrated 'Aisha:
(the wife of the Prophet)
When the health of Allah's Apostle deteriorated and his condition became serious, he asked the permission of all his wives to allow him to be treated In my house, and they allowed him. He came out, supported by two men and his legs were dragging on the ground between Abbas and another man. (The sub-narrator told Ibn 'Abbas who said: Do you know who was the other man whom 'Aisha did not mention? The sub-narrator said: No. Ibn Abbas said: It was 'Ali.) 'Aisha added: When the Prophet entered my house and his disease became aggravated, he said, "Pour on me seven water skins full of water (the tying ribbons of which had not been untied) so that I may give some advice to the people." So we made him sit in a tub belonging to Hafsa, the wife of the Prophet and started pouring water on him from those water skins till he waved us to stop. Then he went out to the people and led them in prayer and delivered a speech before them.
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Volume 7, Book 71, Number 613:

Narrated Um Qais :
that she took to Allah's Apostle one of her sons whose palate and tonsils she had pressed because he had throat trouble. The Prophet said, "Why do you pain your children by getting the palate pressed like that? Use the Ud Al-Hindi (certain Indian incense) for it cures seven diseases one of which is pleurisy."
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Volume 7, Book 71, Number 614:

Narrated Abu Said:
A man came to the prophet and said, 'My brother has got loose motions. The Prophet said, Let him drink honey." The man again (came) and said, 'I made him drink (honey) but that made him worse.' The Prophet said, 'Allah has said the Truth, and the abdomen of your brother has told a lie." (See Hadith No. 88)
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Volume 7, Book 71, Number 615:

Narrated Abu Huraira:
Allah's Apostle said, 'There is no 'Adha (no disease is conveyed from the sick to the healthy without Allah's permission), nor Safar, nor Hama." A bedouin stood up and said, "Then what about my camels? They are like deer on the sand, but when a mangy camel comes and mixes with them, they all get infected with mangy." The Prophet said, "Then who conveyed the (mange) disease to the first one?"
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Volume 7, Book 71, Number 616:

Narrated Um Oais:
that she took to Allah's Apostle one of her sons whose palate and tonsils she had pressed to treat a throat trouble. The Prophet said, "Be afraid of Allah! Why do you pain your children by having their tonsils pressed like that? Use the Ud Al-Hindi (a certain Indian incense) for it cures seven diseases, one of which is pleurisy."
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Volume 7, Book 71, Number 617:

Narrated Anas bin Malik:
Allah's Apostle allowed one of the Ansar families to treat persons who have taken poison and also who are suffering from ear ailment with Ruqya. Anas added: I got myself branded cauterized) for pleurisy, when Allah's Apostle was still alive. Abu Talha, Anas bin An-Nadr and Zaid bin Thabit witnessed that, and it was Abu Talha who branded (cauterized) me.
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Volume 7, Book 71, Number 618:

Narrated Sahl bin Saud As-Sa'idi:
When the helmet broke on the head of the Prophet and his face became covered with blood and his incisor tooth broke (i.e. during the battle of Uhud), 'Ali used to bring water in his shield while Fatima was washing the blood off his face. When Fatima saw that the bleeding increased because of the water, she took a mat (of palm leaves), burnt it, and stuck it (the burnt ashes) on the wound of Allah's Apostle, whereupon the bleeding stopped.
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Volume 7, Book 71, Number 619:

Narrated Nazi':
Abdullah bin 'Umar said, "The Prophet said, 'Fever is from the heat of Hell, so put it out (cool it) with water.' " Nafi' added: 'Abdullah used to say, "O Allah! Relieve us from the punishment," (when he suffered from fever).
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Volume 7, Book 71, Number 620:

Narrated Fatima bint Al-Mundhir:
Whenever a lady suffering from fever was brought to Asma' bint Abu Bakr, she used to invoke Allah for her and then sprinkle some water on her body, at the chest and say, "Allah's Apostle used to order us to abate fever with water."
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Volume 7, Book 71, Number 621:
Narrated 'Aisha:
The Prophet said, "Fever is from the heat of Hell, so abate fever with water."
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Volume 7, Book 71, Number 622:
Narrated Rafi bin Khadij:
I heard Allah's Apostle saying, "Fever is from the heat of Hell, so abate fever with water."
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Volume 7, Book 71, Number 623:
Narrated Anas bin Malik:
Some people from the tribes of 'Ukl and 'Uraina came to Allah's Apostle and embraced Islam and said, "O Allah's Apostle! We are owners of livestock and have never been farmers," and they found the climate of Medina unsuitable for them. So Allah's Apostle ordered that they be given some camels and a shepherd, and ordered them to go out with those camels and drink their milk and urine. So they set out, but when they reached a place called Al-Harra, they reverted to disbelief after their conversion to Islam, killed the shepherd and drove away the camels. When this news reached the Prophet he sent in their pursuit (and they were caught and brought). The Prophet ordered that their eyes be branded with heated iron bars and their hands be cut off, and they were left at Al-Harra till they died in that state.
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Volume 7, Book 71, Number 624:
Narrated Saud:
The Prophet said, "If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place."
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Volume 7, Book 71, Number 625:

Narrated 'Abdullah bin 'Abbas:
'Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu 'Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. 'Umar said, "Call for me the early emigrants." So 'Umar called them, consulted them and informed them that an epidemic had broken out in Sham. Those people differed in their opinions. Some of them said, "We have come out for a purpose and we do not think that it is proper to give it up," while others said (to 'Umar), "You have along with you. other people and the companions of Allah's Apostle so do not advise that we take them to this epidemic." 'Umar said to them, "Leave me now." Then he said, "Call the Ansar for me." I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now," and added, "Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca." I called them and they gave a unanimous opinion saying, "We advise that you should return with the people and do not take them to that (place) of epidemic." So 'Umar made an announcement, "I will ride back to Medina in the morning, so you should do the same." Abu 'Ubaida bin Al-Jarrah said (to 'Umar), "Are you running away from what Allah had ordained?" 'Umar said, "Would that someone else had said such a thing, O Abu 'Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don't you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?" At that time 'Abdur-Rahman bin 'Auf, who had been absent because of some job, came and said, "I have some knowledge about this. I have heard Allah's Apostle saying, 'If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.' " 'Umar thanked Allah and returned to Medina.
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Volume 7, Book 71, Number 626:

Narrated 'Abdullah bin 'Amir
'Umar went to Sham and when h ached Sargh, he got the news that an epidemic (of plague) had broken out in Sham. 'Abdur-Rahman bin 'Auf told him that Allah's Apostle said, "If you hear that it (plague) has broken out in a land, do not go to it; but if it breaks out in a land where you are present, do not go out escaping from it."
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Volume 7, Book 71, Number 627:

Narrated Abu Huraira:
Allah's Apostle said, "Neither Messiah (Ad-Dajjal) nor plague will enter Medina."
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Volume 7, Book 71, Number 628:

Narrated Anas bin Malik:
Allah's Apostle said, "(Death from) plague is martyrdom for every Muslim."
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Volume 7, Book 71, Number 629:

Narrated Abu Huraira:
The Prophet said, "He (a Muslim) who dies of an abdominal disease is a a martyr, and he who dies of plague is a martyr."
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Volume 7, Book 71, Number 630:

Narrated 'Aisha:
(the wife of the Prophet) that she asked Allah's Apostle about plague, and Allah's Apostle informed her saying, "Plague was a punishment which Allah used to send on whom He wished, but Allah made it a blessing for the believers. None (among the believers) remains patient in a land in which plague has broken out and considers that nothing will befall him except what Allah has ordained for him, but that Allah will grant him a reward similar to that of a martyr."
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Volume 7, Book 71, Number 631:

Narrated 'Aisha:
During the Prophet's fatal illness, he used to recite the Mu'auwidhat (Surat An-Nas and Surat Al-Falaq) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Suras and blow my breath over him and make him rub his body with his own hand for its blessings." (Ma'mar asked Az-Zuhri: How did the Prophet use to blow? Az-Zuhri said: He used to blow on his hands and then passed them over his face.)
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Volume 7, Book 71, Number 632:

Narrated Abu Said Al-Khudri:
Some of the companions of the Prophet came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet ), "Have you got any medicine with you or anybody who can treat with Ruqya?" The Prophet's companions said, "You refuse to entertain us, so we will not treat (your chief) unless you pay us for it." So they agreed to pay them a flock of sheep. One of them (the Prophet's companions) started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the sheep to them, but they said, "We will not take it unless we ask the Prophet (whether it is lawful)." When they asked him, he smiled and said, "How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me."
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Volume 7, Book 71, Number 633:

Narrated Ibn 'Abbas:
Some of the companions of the Prophet passed by some people staying at a place where there was water, and one of those people had been stung by a scorpion. A man from those staying near the water, came and said to the companions of the Prophet, "Is there anyone among you who can do Ruqya as near the water there is a person who has been stung by a scorpion." So one of the Prophet's companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, "You have taken wages for reciting Allah's Book." When they arrived at Medina, they said, ' O Allah's Apostle! (This person) has taken wages for reciting Allah's Book" On that Allah's Apostle said, "You are most entitled to take wages for doing a Ruqya with Allah's Book."
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Volume 7, Book 71, Number 634:

Narrated 'Aisha:
The Prophet ordered me or somebody else to do Ruqya (if there was danger) from an evil eye.
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Volume 7, Book 71, Number 635:

Narrated Um Salama:
that the Prophet saw in her house a girl whose face had a black spot. He said. "She is under the effect of an evil eye; so treat her with a Ruqya."
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Volume 7, Book 71, Number 636:

Narrated Abu Huraira:
The Prophet said, "The effect of an evil eye is a fact." And he prohibited tattooing
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Volume 7, Book 71, Number 637:

Narrated Al-Aswad:
I asked 'Aisha about treating poisonous stings (a snake-bite or a scorpion sting) with a Ruqya. She said, "The Prophet allowed the treatment of poisonous sting with Ruqya."
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Volume 7, Book 71, Number 638:

Narrated 'Abdul 'Aziz:
Thabit and I went to Anas bin Malik. Thabit said, "O Abu Hamza! I am sick." On that Anas said, "Shall I treat you with the Ruqya of Allah's Apostle?" Thabit said, "Yes," Anas recited, "O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment."
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Volume 7, Book 71, Number 639:

Narrated 'Aisha:
The Prophet used to treat some of his wives by passing his right hand over the place of ailment and used to say, "O Allah, the Lord of the people! Remove the trouble and heal the patient, for You are the Healer. No healing is of any avail but Yours; healing that will leave behind no ailment."
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Volume 7, Book 71, Number 640:

Narrated 'Aisha:
Allah's Apostle used to treat with a Ruqya saying, "O the Lord of the people! Remove the trouble The cure is in Your Hands, and there is none except You who can remove it (the disease) . "
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Volume 7, Book 71, Number 641:

Narrated 'Aisha:
The Prophet used to say to the patient, "In the Name of Allah The earth of our land and the saliva of some of us cure our patient."
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Volume 7, Book 71, Number 642:

Narrated 'Aisha:
Allah's Apostle used to read in his Ruqya, "In the Name of Allah" The earth of our land and the saliva of some of us cure our patient with the permission of our Lord." with a slight shower of saliva) while treating with a Ruqya.
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Volume 7, Book 71, Number 643:

Narrated Abu Qatada:
I heard the Prophet saying, "A good dream is from Allah, and a bad dream is from Satan. So if anyone of you sees (in a dream) something he dislikes, when he gets up he should blow thrice (on his left side) and seek refuge with Allah from its evil for then it will not harm him."
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Volume 7, Book 71, Number 644:

Narrated 'Aisha:
Whenever Allah's Apostle went to bed, he used to recite Surat-al-Ikhlas, Surat-al-Falaq and Surat-an-Nas and then blow on his palms and pass them over his face and those parts of his body that his hands could reach. And when he fell ill, he used to order me to do like that for him.
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Volume 7, Book 71, Number 645:

Narrated Abu Said:
A group of the companions of Allah's Apostle proceeded on a journey till they dismounted near one of the Arab tribes and requested them to entertain them as their guests, but they (the tribe people) refused to entertain them. Then the chief of that tribe was bitten by a snake (or stung by a scorpion) and he was given all sorts of treatment, but all in vain. Some of them said, "Will you go to the group (those travelers) who have dismounted near you and see if one of them has something useful?" They came to them and said, "O the group! Our leader has been bitten by a snake (or stung by a scorpion) and we have treated him with everything but nothing benefited him Has anyone of you anything useful?" One of them replied, "Yes, by Allah, I know how to treat with a Ruqya. But. by Allah, we wanted you to receive us as your guests but you refused. I will not treat your patient with a Ruqya till you fix for us something as wages." Consequently they agreed to give those travellers a flock of sheep. The man went with them (the people of the tribe) and started spitting (on the bite) and reciting Surat-al-Fatiha till the patient was healed and started walking as if he had not been sick. When the tribe people paid them their wages they had agreed upon, some of them (the Prophet's companions) said, "Distribute (the sheep)." But the one who treated with the Ruqya said, "Do not do that till we go to Allah's Apostle and mention to him what has happened, and see what he will order us." So they came to Allah's Apostle and mentioned the story to him and he said, "How do you know that Surat-al-Fatiha is a Ruqya? You have done the right thing. Divide (what you have got) and assign for me a share with you."
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Volume 7, Book 71, Number 646:

Narrated 'Aisha:

The Prophet used to treat some of his wives by passing his right hand over the place of ailment and used to say, "O Lord of the people! Remove the difficulty and bring about healing as You are the Healer. There is no healing but Your Healing, a healing that will leave no ailment."
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Volume 7, Book 71, Number 647:

Narrated 'Aisha:

The Prophet, during his fatal ailment used to blow (on his hands and pass them) over his body while reciting the Mu'auwidhat (Surat-an-Nas and Surat-al-Falaq). When his disease got aggravated, I used to recite them for him and blow (on his hands) and let him pass his hands over his body because of its blessing. (Ma'mar asked Ibn Shihab: How did he use to do Nafth? He said: He used to blow on his hands and then pass them over his face.)
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Volume 7, Book 71, Number 648:

Narrated Ibn 'Abbas:

The Prophet once came out to us and said, "Some nations were displayed before me. A prophet would pass in front of me with one man, and another with two men, and another with a group of people. and another with nobody with him. Then I saw a great crowd covering the horizon and I wished that they were my followers, but it was said to me, 'This is Moses and his followers.' Then it was said to me, 'Look'' I looked and saw a big gathering with a large number of people covering the horizon. It was said, "Look this way and that way.' So I saw a big crowd covering the horizon. Then it was said to me, "These are your followers, and among them there are 70,000 who will enter Paradise without (being asked about their) accounts. " Then the people dispersed and the Prophet did not tell who those 70,000 were. So the companions of the Prophet started talking about that and some of them said, "As regards us, we were born in the era of heathenism, but then we believed in Allah and His Apostle . We think however, that these (70,000) are our offspring." That talk reached the Prophet who said, "These (70,000) are the people who do not draw an evil omen from (birds) and do not get treated by branding themselves and do not treat with Ruqya, but put their trust (only) in their Lord." then 'Ukasha bin Muhsin got up and said, "O Allah's Apostle! Am I one of those (70,000)?" The Prophet said, "Yes." Then another person got up and said, "Am I one of them?" The Prophet said, " 'Ukasha has anticipated you."
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Volume 7, Book 71, Number 649:
Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "There is neither 'Adha (no contagious disease is conveyed to others without Allah's permission) nor Tiyara, but an evil omen may be in three a woman, a house or an animal."
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Volume 7, Book 71, Number 650:

Narrated Abu Huraira:

I heard Allah's Apostle saying, "There is no Tiyara, and the best omen is the Fal." They asked, "What is the Fal?" He said, "A good word that one of you hears (and takes as a good omen)."
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Volume 7, Book 71, Number 651:

Narrated Abu Huraira:

The Prophet said, "There is no Tiyara and the best omen is the Fal," Somebody said, "What is the Fal, O Allah's Apostle?" He said, "A good word that one of you hears (and takes as a good omen)."
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Volume 7, Book 71, Number 652:

Narrated Anas:

The Prophet said, "No 'Adha (no contagious disease is conveyed to others without Allah's permission), nor Tiyara, but I like the good Fal, i.e., the good word."

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Volume 7, Book 71, Number 653:

Narrated Abu Huraira:
The Prophet said, "There is no 'Adha, nor Tiyara, nor Hama, nor Safar."
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Volume 7, Book 71, Number 654:

Narrated Abu Huraira :

Allah's Apostle gave his verdict about two ladies of the Hudhail tribe who had fought each other and one of them had hit the other with a stone. The stone hit her abdomen and as she was pregnant, the blow killed the child in her womb. They both filed their case with the Prophet and he judged that the blood money for what was in her womb. was a slave or a female slave. The guardian of the lady who was fined said, "O Allah's Apostle! Shall I be fined for a creature that has neither drunk nor eaten, neither spoke nor cried? A case like that should be nullified." On that the Prophet said, "This is one of the brothers of soothsayers.

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Volume 7, Book 71, Number 655:

Narrated Abu Huraira:

Two ladies (had a fight) and one of them hit the other with a stone on the abdomen and caused her to abort. The Prophet judged that the victim be given either a slave or a female slave (as blood-money). Narrated Ibn Shihab: Said bin Al-Musayyab said, "Allah's Apostle judged that in case of child killed in the womb of its mother, the offender should give the mother a slave or a female slave in recompense The offender said, How can I be fined for killing one who neither ate nor drank, neither spoke nor cried: a case like that should be denied ' On that Allah's Apostle said 'He is one of the brothers of the foretellers
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Volume 7, Book 71, Number 656:

Narrated Abu Mas'ud:



The Prophet forbade the utilization of the price of a dog, the earnings of prostitute and the earnings of a foreteller
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Volume 7, Book 71, Number 657:

Narrated 'Aisha:

Some people asked Allah's Apostle about the fore-tellers He said. ' They are nothing" They said, 'O Allah's Apostle! Sometimes they tell us of a thing which turns out to be true." Allah's Apostle said, "A Jinn snatches that true word and pours it Into the ear of his friend (the fore-teller) (as one puts something into a bottle) The foreteller then mixes with that word one hundred lies."
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Volume 7, Book 71, Number 658:

Narrated 'Aisha:
A man called Labid bin al-A'sam from the tribe of Bani Zaraiq worked magic on Allah's Apostle till Allah's Apostle started imagining that he had done a thing that he had not really done. One day or one night he was with us, he invoked Allah and invoked for a long period, and then said, "O 'Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, "What is the disease of this man?" The other replied, "He is under the effect of magic.' The first one asked, 'Who has worked the magic on him?' The other replied, "Labid bin Al-A'sam.' The first one asked, 'What material did he use?' The other replied, 'A comb and the hairs stuck to it and the skin of pollen of a male date palm.' The first one asked, 'Where is that?' The other replied, '(That is) in the well of Dharwan;' " So Allah's Apostle along with some of his companions went there and came back saying, "O 'Aisha, the color of its water is like the infusion of Henna leaves. The tops of the date-palm trees near it are like the heads of the devils." I asked. "O Allah's Apostle? Why did you not show it (to the people)?" He said, "Since Allah cured me, I disliked to let evil spread among the people." Then he ordered that the well be filled up with earth.

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Volume 7, Book 71, Number 659:

Narrated Abu Huraira:

Allah's Apostle said, "Avoid the Mubiqat, i.e., shirk and witchcraft."

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Volume 7, Book 71, Number 660:

Narrated Aisha:

Magic was worked on Allah's Apostle so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, "O 'Aisha do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. What is wrong with this man?' The latter replied the is under the effect of magic The first one asked, Who has worked magic on him?' The other replied Labid bin Al-A'sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.' The first one asked, What material did he use)?' The other replied, 'A comb and the hair stuck to it.' The first one asked, 'Where (is that)?' The other replied. 'In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan' '' So the Prophet went to that well and took out those things and said "That was the well which was shown to me (in a dream) Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils." The Prophet added, "Then that thing was taken out' I said (to the Prophet ) "Why do you not treat yourself with Nashra?" He said, "Allah has cured me; I dislike to let evil spread among my people."
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Volume 7, Book 71, Number 661:

Narrated 'Aisha:
Magic was worked on Allah's Apostle so that he began to imagine that he had done something although he had not. One day while he was with me, he invoked Allah and invoked for a long period and then said, "O 'Aisha! Do you know that Allah has instructed me regarding the matter I asked Him about?" I asked, "What is that, O Allah's Apostle?" He said, "Two men came to me; one of them sat near my head and the other sat near my feet. One of them asked his companion, 'What is the disease of this man?' The other replied, 'He is under the effect of magic.' The first one asked, 'Who has worked magic on him?" The other replied, 'Labid bin A'sam, a Jew from the tribe of Bani Zuraiq.' The (first one asked), 'With what has it been done?' The other replied, 'With a a comb and the hair stuck to it and a skin of the pollen of a male datepalm tree.' The first one asked, 'Where is it?' The other replied, 'In the well of Dharwan.' Then the Prophet went along with some of his companions to that well and looked at that and there were date palms near to it. Then he returned to me and said, 'By Allah the water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of devils" I said, O Allah's Apostle! Did you take those materials out of the pollen skin?" He said, 'No! As for me Allah has healed me and cured me and I was afraid that (by Showing that to the people) I would spread evil among them when he ordered that the well be filled up with earth, and it was filled up with earth "

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Volume 7, Book 71, Number 662:

Narrated Abdullah bin Umar:

Two men came from the East and addressed the people who wondered at their eloquent speeches On that Allah's Apostle said. Some eloquent speech is as effective as magic.'

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Volume 7, Book 71, Number 663:

Narrated Saud:

The Prophet said, "If somebody takes some 'Ajwa dates every morning, he will not be effected by poison or magic on that day till night." (Another narrator said seven dates).
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Volume 7, Book 71, Number 664:

Narrated Saud:

I heard Allah's Apostle saying, "If Somebody takes seven 'Ajwa dates in the morning, neither magic nor poison will hurt him that day."
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Volume 7, Book 71, Number 665o:

Narrated Abu Huraira:

The Prophet said, 'No 'Adha (i.e. no contagious disease is conveyed to others without Allah's permission); nor (any evil omen m the month of) Safar; nor Hama" A bedouin said, "O Allah's Apostle! What about the camels which, when on the sand (desert) look like deers, but when a mangy camel mixes with them they all get infected with mange?" On that Allah s Apostle said, "Then who conveyed the (mange) disease to the first (mangy)

camel?"
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Volume 7, Book 71, Number 665e:

Narrated Abu Huraira:

Allah's Apostle said: The cattle (sheep, cows, camels, etc.) suffering from a disease should not be mixed up with healthy cattle, (or said: "Do not put a patient with a healthy person ). " (as a precaution).

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Volume 7, Book 71, Number 666:

Narrated 'Abdullah bin Umar:



Allah's Apostle said, "there is neither 'Adha nor Tiyara, and an evil omen is only in three: a horse, a woman and a house." (See the foot-note of Hadith No. 649)
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Volume 7, Book 71, Number 667:

Narrated Abu Huraira:

Allah's Apostle said, "No 'Adha." Abu Huraira also said: The Prophet said, "The cattle suffering from a disease should not be mixed up with healthy cattle (or said "Do not put a patient with a healthy person as a precaution.") Abu Huraira also said: Allah's Apostle said, "No 'Adha." A bedouin got up and said, "Don't you see how camels on the sand look like deer but when a mangy camel mixes with them, they all get infected with mange?" On that the Prophet said, "Then who conveyed the (mange) disease to the first camel?"
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Volume 7, Book 71, Number 668:

Narrated Anas bin Malik:

The Prophet said, "No 'Adha nor Tiyara; but I like Fal." They said, "What is the Fal?" He said, "A good word."
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Volume 7, Book 71, Number 669:

Narrated Abu Huraira:

When Khaibar was conquered, Allah's Apostle was presented with a poisoned (roasted) sheep. Allah's Apostle said, "Collect for me all the Jews present in this area." (When they were gathered) Allah's Apostle said to them, "I am going to ask you about something; will you tell me the truth?" They replied, "Yes, O Abal-Qasim!" Allah's Apostle said to them, "Who is your father?" They said, "Our father is so-and-so." Allah's Apostle said, "You have told a lie. for your father is so-and-so," They said, "No doubt, you have said the truth and done the correct thing." He again said to them, "If I ask you about something; will you tell me the truth?" They replied, "Yes, O Abal-Qasim! And if we should tell a lie you will know it as you have known it regarding our father," Allah's Apostle then asked, "Who are the people of the (Hell) Fire?" They replied, "We will remain in the (Hell) Fire for a while and then you (Muslims) will replace us in it" Allah's Apostle said to them. ''You will abide in it with ignominy. By Allah, we shall never replace you in it at all." Then he asked them again, "If I ask you something, will you tell me the truth?" They replied, "Yes." He asked. "Have you put the poison in this roasted sheep?" They replied, "Yes," He asked, "What made you do that?" They replied, "We intended to learn if you were a liar in which case we would be relieved from you, and if you were a prophet then it would not harm you."
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Volume 7, Book 71, Number 670:

Narrated Abu Huraira:
The Prophet said, "Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever."
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Volume 7, Book 71, Number 671:

Narrated Sad:

I heard Allah's Apostle saying, "Whoever takes seven 'Ajwa dates in the morning will not be effected by magic or poison on that day."

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Volume 7, Book 71, Number 672:

Narrated Abu Tha'laba Al-Khushani:

The Prophet forbade the eating of wild animals having fangs. (Az-Zuhri said: I did not hear this narration except when I went to Sham.) Al-Laith said: Narrated Yunus: I asked Ibn Shihab, "May we perform the ablution with the milk of she-asses or drink it, or drink the bile of wild animals or urine of camels?" He replied, "The Muslims used to treat themselves with that and did not see any harm in it. As for the milk of she-asses, we have learnt that Allah's Apostle forbade the eating of their meat, but we have not received any information whether drinking of their milk is allowed or forbidden." As for the bile of wild animals, Ibn Shihab said, "Abu Idris Al-Khaulani told me that Allah's Apostle forbade the eating of the flesh of every wild beast having fangs . "
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Volume 7, Book 71, Number 673:

Narrated Abu Huraira:
Allah's Apostle said, "If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it) i e. the treatment for that disease."

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Siwaak / Arak

Botanical name

The siwaak is the Arabic word for the twigs of the Salvadora Persica also known as Arak tree or Peelu tree, and is commonly referred to as miswak in the west.
Description
The siwaak is a natural toothbrush, toothpaste and dental floss. It comes from the Arak which is a small tree that grows up to 3 meters high. Its leaves are small, thick and oval in shape and its smell resembles that of mustard. It grows in hot climates such as Saudi Arabia, Yemen, Egypt and the other Equatorial countries. Its twigs are usually cut to a hand span in length and of medium thickness. When siwaak twigs are not available, twigs from the olive tree or palm leaf stalks are used.

Evidence from the Sunnah


There are many ahadeeth mentioning the importance and virtues of using the siwaak such as the hadeeth of Ibn Abbass that the Prophet (upon him be salah and salam) said : “I was ordered with the siwaak until I thought that something would be revealed in the Qur’aan in regards to it” [Musnad Ahmad no.2125, Ahmad Shaakir graded the isnaad Saheeh]; however the medical benefits are derived from the hadeeth where Aa’ishah reported that the Prophet (upon him be salah and salam) said “the siwaak is purifying for the mouth and pleasing to the Rabb” [Sunan An-Nasaa’ee no.5, Shaykh Al-Albaani graded it saheeh]

Medical uses


In 1988 a comprehensive survey carried out on several thousand Saudi school children reported that the low incidence of periodontal disease recorded, was linked to the practice of using siwaak for oral hygiene. Among the factors being that Siwaak contains tannin which helps to strengthen the gums.


The Wrigley Company carried out a study which was published in the Journal of Agricultural and Food Chemistry. In the study mints laced with miswak extract were found to be 20 times more effective in killing bacteria in comparison to ordinary mints. After half an hour the mints laced with miswaak extract killed 60% of the bacteria and the ordinary mints killed only 3.6%. This benefit of the siwaak has been confirmed in the journal Oral medicine and Dentistry where Dr. James Turner, of the Faculty of Medicine in the American University of Tennessee said: “The miswaak of the araak tree contains substances which purify and kill microbes, the most important of which are sulphur and sitosterol B (or β-sitosterol), as well as sodium.”
Many studies have been carried out on the siwaak attesting to the truth that the Messenger of Allah (upon him be salah and salam) spoke when he said that the siwaak is purifying for the mouth. The Mouth disease department of Cairo University, the King Saud University, the US National Library of Medical Service and others have documented their findings. However for the sake of brevity we will only mention some of the established benefits of the siwaak:


• Due to its known antibacterial qualities siwaak is very good for killing bacteria build up in the mouth

• It’s soft fibres are gentle on the teeth and gums unlike the bristles on brushes and yet they remove the food and stains from the teeth very well.

• The fact that its bristles are parallel to the handle instead of perpendicular, enables better cleaning between the teeth.

• Stops bleeding and purifies the gums.
• Fights gum disease


• Creates a pleasant smell in the mouth

• Removes bad breath and odour from the mouth.

• And fights plaque effectively



Application

The scholars of Islam advise that the siwaak should be used starting from the right side of the mouth in a side to side motion instead of up and down as the latter may harm the gums. It should be used frequently due to the generality of the hadeeth mentioned above.



Some of the recommended times are as follows;

• Before every salah - based on the narration of Aa’ishah who reported that the prophet (upon him be salah and salam) said: “Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer.” [Bukhaari, 2/299 and Muslim, 1/151].

• When entering the house – as reported from Aa’ishah; “When he (upon him be salah and salam) entered his house, the first thing he would do was to use the siwaak.” [Muslim, 1/220].

• When getting up from sleep - as reported by Hudhayfah ibn al-Yamaan that when the Prophet (upon him be salah and salam) got up during the night, he would clean his mouth
thoroughly with the siwaak. [Bukhaari, 1/98 and Muslim, 1/220]


• When the taste or smell of the mouth changes – since the siwaak is purifying for the mouth then it should be utilised as and when needed.



Constituents

Siwaak contains many natural chemical compounds considered essential to oral and dental hygiene, including; fluoride, silica, tannic acid, resins, alkaloids (salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and others including salicylic acids, sterols, trimethylamine, saponins and flavenoids.

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What is a Madhab?

What is a Madhab? Why is it necessary to follow one?

The word madhhab is derived from an Arabic word meaning "to go" or "to take as a way", and refers to a mujtahid's choice in regard to a number of interpretive possibilities in deriving the rule of Allah from the primary texts of the Qur'an and hadith on a particular question. In a larger sense, a madhhab represents the entire school of thought of a particular mujtahid Imam, such as Abu Hanifa, Malik, Shafi'i, or Ahmad--together with many first-rank scholars that came after each of these in their respective schools, who checked their evidences and refined and upgraded their work. The mujtahid Imams were thus explainers, who operationalized the Qur'an and sunna in the specific shari'a rulings in our lives that are collectively known as fiqh or "jurisprudence". In relation to our din or "religion", this fiqh is only part of it, for the religious knowledge each of us possesses is of three types. The first type is the general knowledge of tenets of Islamic belief in the oneness of Allah, in His angels, Books, messengers, the prophethood of Muhammad (Allah bless him and give him peace), and so on. All of us may derive this knowledge directly from the Qur'an and hadith, as is also the case with a second type of knowledge, that of general Islamic ethical principles to do good, avoid evil, cooperate with others in good works, and so forth. Every Muslim can take these general principles, which form the largest and most important part of his religion, from the Qur'an and hadith. The third type of knowledge is that of the specific understanding of particular divine commands and prohibitions that make up the shari'a. Here, because of both the nature and the sheer number of the Qur'an and hadith texts involved, people differ in the scholarly capacity to understand and deduce rulings from them. But all of us have been commanded to live them in our lives, in obedience to Allah, and so Muslims are of two types, those who can do this by themselves, and they are the mujtahid Imams; and those who must do so by means of another, that is, by following a mujtahid Imam, in accordance with Allah's word in Surat al-Nahl,

" Ask those who recall, if you know not " (Qur'an 16:43), and in Surat al-Nisa, " If they had referred it to the Messenger and to those of authority among them, then those of them whose task it is to find it out would have known the matter " (Qur'an 4:83), in which the phrase those of them whose task it is to find it out, expresses the words "alladhina yastanbitunahu minhum", referring to those possessing the capacity to draw inferences directly from the evidence, which is called in Arabic istinbat. These and other verses and hadiths oblige the believer who is not at the level of istinbat or directly deriving rulings from the Qur'an and hadith to ask and follow someone in such rulings who is at this level. It is not difficult to see why Allah has obliged us to ask experts, for if each of us were personally responsible for evaluating all the primary texts relating to each question, a lifetime of study would hardly be enough for it, and one would either have to give up earning a living or give up ones din, which is why Allah says in surat al-Tawba, in the context of jihad:






" Not all of the believers should go to fight. Of every section of them, why does not one part alone go forth, that the rest may gain knowledge of the religion and admonish their people when they return, that perhaps they may take warning " (Qur'an 9:122).






The slogans we hear today about "following the Qur'an and sunna instead of following the madhhabs" are wide of the mark, for everyone agrees that we must follow the Qur'an and the sunna of the Prophet (Allah bless him and give him peace). The point is that the Prophet (Allah bless him and give him peace) is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur'an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams--together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them--have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur'an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet (Allah bless him and give him peace) and his Companions, when taqwa or "godfearingness" was the norm--both of which conditions are in striking contrast to the scholarship available today. While the call for a return to the Qur'an and sunna is an attractive slogan, in reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur'an and sunna, a highly sophisticated, interdisciplinary effort by mujtahids, hadith specialists, Qur'anic exegetes, lexicographers, and other masters of the Islamic legal sciences. To abandon the fruits of this research, the Islamic shari'a, for the following of contemporary sheikhs who, despite the claims, are not at the level of their predecessors, is a replacement of something tried and proven for something at best tentative.






The rhetoric of following the shari'a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make--neither a Volkswagen nor Rolls-Royce nor Chevrolet--but rather "a car, pure and simple". Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari'a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur'an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart.

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The Way of Sunni : Islam, Iman, and Ihsan

As we sat one day with the Messenger of Allah (Allah bless him and give him peace), a man in pure white clothing and jet black hair came to us, without a trace of travelling upon him, though none of us knew him.


He sat down before the Prophet (Allah bless him and give him peace) bracing his knees against his, resting his hands on his legs, and said: "Muhammad, tell me about Islam." The Messenger of Allah (Allah bless him and give him peace) said: "Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and to perform the prayer, give zakat, fast in Ramadan, and perform the pilgrimage to the House if you can find a way."

He said: "You have spoken the truth," and we were surprised that he should ask and then confirm the answer. Then he said: "Tell me about true faith (iman)," and the Prophet (Allah bless him and give him peace) answered: "It is to believe in Allah, His angels, His inspired Books, His messengers, the Last Day, and in destiny, its good and evil."

"You have spoken the truth," he said, "Now tell me about the perfection of faith (ihsan)," and the Prophet (Allah bless him and give him peace) answered: "It is to worship Allah as if you see Him, and if you see Him not, He nevertheless sees you."

He said: "Now tell me about the Hour." The Prophet (Allah bless him and give him peace) answered: "The one who is asked about it does knows no more than the questioner."

He said: "Then tell me about its signs." The Prophet (Allah bless him and give him peace answered: "That a slave girl shall give birth to her mistress, and that you see barefoot, naked, destitute shepherds vying to build tall buildings."

Then the visitor left. I waited a long while, and the Prophet (Allah bless him and give him peace) said to me, "Do you know, 'Umar, who was the questioner?" and I replied, "Allah and His messenger know best." He said,

"It was Gabriel, who came to you to teach you your religion" (Sahih Muslim, 1.37: hadith 8).

This is a rigorously authenticated hadith, described by Imam Nawawi as one of the hadiths upon which the Islamic religion turns. The use of the word "religion" (din) the last words of it, "came to you to teach you your religion" entails that the religion of Islam is composed of the three fundamentals mentioned in the hadith: Islam, or external compliance with what Allah asks of us; Iman, or the belief in the unseen that the prophets have informed us of; and Ihsan, or to worship Allah as though one sees Him.

Sunni Islam, or Ahl al-Sunna wa'l-Jama'ah, understands the Islamic religion as it has been passed down in an unbroken chain of transmission from teacher to student from the time of the Prophet (Allah bless him and give him peace) until today. The way of Sunni Islam is to take the branch of Islam from living jurists who follow one of the four Sunni schools of fiqh: the Hanafi, Maliki, Shafi'i, and Hanbali schools; the branch of Iman from living scholars belonging to one of the two Sunni schools of 'aqida: the Ash'ari and Maturidi schools; and the branch of Ihsan from living masters of one of the many Sufi orders that have emerged over the centuries, such as the Qadiri, Naqshbandi, Shadhili, Chishti, and Rifa'i tariqas.

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Islamic Personalities

ABD AL'HAQQ, is Shah Abd al-Haqq bin. Sayf ad-Din bin. Sadullah al-Bukhari, al-Muhaddith al-Dehlvi, born in Dehli, India in 958 AH/1551 CE. He was one of the prominent Hanafi Scholar of his age in the Indian sub-continent. Although he is most recognised as a leading Muhaddith, he wrote works on a wide range of religious sciences, including fiqh, history, aqeeda, Qur'anic science and hadith commentaries. His works, which amount to about 50, are in Arabic and Persian. He taught and preached in Dehli for half a century, where he finally passed away in 1052 AH/1642 CE.




Abu Dawud, is Abu Dawud, Sulayman bin. al-Ash'ab bin. Ishaq, al-Sijistani, born in Sijistan, Persia in 202 AH/817 CE. He was a Shafi'i scholar who travelled wideley in search of hadith. He became a hadith master and Imam of the subject in his time. His collection is one of the six most authentic sources of hadith (Sahih Sitta). He past away in Basra, Iraq in 275 AH/889 CE.



Abu Hanifa, is (Imam) Abu Hanifa, Mu'man bin Thabit bin Zuta, Imam al-Azam, born in Kufa, Iraq in 80 AH/699 CE. He was the first of the four great mujtahids of Islam, he other three being Imam Malik, Imam Shafi'i and Imam Ahmed bin Hanbal. He was born at a time when there were a number of Companions of the Prophet still alive, includin Anas bin Malik (d. 93 AH), who he certainly met. He studied the curricula of his day, including fiqh, hadith, kalam and history, but it is fiqh that he is most remembered for. Imam Shafi'i used to say, " In fiqh, all scholars are the children of Abu Hanifa." Among his teachers were authorities like Imams Hammad, Sha'bi, Abu Ishaq Sab'i, Qatadah, Shu'bah and Sufyan al-Thawri. He was a wealthy man, but lived a humble an ascetic life. Imam Abu Qasim al-Qushayri notes that Abu Hanifa would not sit in the shade of a tree belonging to someone he loaned money to, saying, "Every debt that brings about a benefit is usury." It is said that for 40 years he prayed salaat al-fajr with wudu he made for salaat al-isha. He passed away in Baghsas in 150 AH/767 CE.



Adawiyya, is Rabi'a al-Adawiyya al-Kaysiyya, born in Basra, Iraq in 95 AH/714 CE or 99 AH/717 CE. She is one of the most famous woman mystic and saint in the history of Islam. She was renowned for her piety, self-denial, renunciation, tawakkul Allah and her love for Allah. Many great scholars and awliya, including Imam Hasan al-Basri, Imam Sufyan al-Thawri, the ascetic Malik bin Dinar and sufi Shaykh Shaqiq al-Balkhi, came to seek her counsel and listen to her words of wisdom. Hasan al-Basri once asked her how she had attained her spiritual greatness, she replied, "I forget all existence (become non-existence) in His (Allah's) remembrance." She passed away in Basra in 185 AH/801 CE.



Ali, is Abdullah Yusuf Ali, born in Surrat, India in 1289 AH/1872 CE Translator of the Qur'an. He began his religious education, in particular study of the Qur'an, at a very early age; between the age of 4 and 5, as he himself recalls. This early interest in Qur'anic studies was the fuel that kindled the fire of his lifetime ambition, to translate the Holy Book into English. He strived for more than forty years (his own words), in preperation to launch this project. His translation and brief commentary of the Holy Qur'an was finally published in 1938. He passed away in London in 1372 AH/1953 CE.



Alusi, is Abu Fadl, Muhammas bin Abdullah, al-Alusi, al-Baghdadi, born in Baghdad in 1217 AH/1802 CE. He comes from a very illustrious family of scholars who trace their ancestors back to Imam Hasan and Imam Hussain . Imam al-Alusi was a prominent scholar and mufti of Baghdad and he authored many works, among them is his 30 volume tafseer, Ruh al-Ma'ani. He passed away in Baghdad in 1270 AH/1854 CE.



Attar, is Fariduddin Muhammad bin Ibrahim, born in NIshapur, Persia in 536 AH/1142 CE (or 513/1119 according to some reports). It is said that he was a chemist/physician in his early days, but abandoned his practice in favour of search for spiritual enlightenment. He travelled widely, visiting Egypt, Syria, Arabia, India and Central Asia, finally settling in his native town of Nishapur. He was renowned for his piety and spiritual practices. He authores over 114 works on tasawwuf, the most famous of which are Divan; Mantiq al-Tayr (The Conference of the Birds) and Tadhkirat al-Awliya (biographies of saints). He passed away in 627 AH1230 CE, probably in Nishapur.





Baghawi, is Abu Muhammad, al-Hussain bin Mas'ud bin Muhammad, al-Baghawi, born in Bagha, Persia in 436 AH/1044 CE. He was a Shafi'i scholar of fiqh, hadith, tafseer and authored books on various subjects. Amongst his most famous works are his commentary on the Qur'an, and his Masabih al-Sunnah ( a book on hadith which was later rearranged by Wali ad-Din al Tabrizi and published under the title of Mishkat al-Masabih). He passed away in Merv, Turkmenistan, in 510 AH/1117 CE.



Baydawi, is Abd Allah bin Umar bin Muhammad, Nasir ad-Din al-Shirazi al-Baydawi, born near the famous city of Shiraz, Persia (date uncertain). He was a Shafi'i scholar well known for wide learning and prolific writing. His most famous work is his commentary on the Qur'an, called: Anwar al-Tanzil wa-Asrar al-Ta'wil. He became chief qadi (judge) of Shiraz. According to Imam Suyuti he passed away in Tabriz in 685AH/1286 CE.



Bayhaqi, is Abu Bakr bin Ahmad bin Hussain, al-Bayhaqi, born near the town of Nishapur, Khursan province, Persia in 384 AH/994 CE. He was a Shafi'i faqih and an outstanding muhaddith of his time. He authored nearly one thousand works on all areas of religious sciences, perhaps the most notables being his Sunan al-Kubra, Shu'ab al-Imaan and Dala'il al-Nubuwwah. He passed away in Nishapur in 485 AH/1066 CE.



Bukhari, is Abu Abd Allah, Muhammad bin Isma'il bin Ibrahim, al-Bukhari, born in Bukhara, present day Uzbekistan in 194 AH/810CE. He was a hadith master of first rank. None mastered the subject of hadith better than him. He was a man of great piety, scrupulous character and phenomenal memory. He travelled wideley, collecting some 600,000 hadith, approximately 200,000 which he knew by heart. His Jami' as Sahih contains just over 7200 ahadith. He passed away in Samarkand in 256 AH/870 CE.



Busiri, is Sharf ad-Din Muhammad bin Sa'id al-Busiri al-Sanhaji, born in Abusir, Egypt around 609 AH/1212 CE. He was a ascetic, poet and calligrapher, most famous for his poem al-Burdah, which he wrote in praise for the Prophet . He passed away in Alexanderia, Egypt in 694 AH/1295 CE.





Dhahabi, is Abu Abd Allah, Muhammad bin Ahmad bin Uthman, Shams ad-Din al-Dhahabi, born in Damascus, Syria in 673 AH/1274 CE. He was an outstanding Shafi'i scholar who made major contribution to several areas of religious sciences, in particular biographies, hadith and history. His Siyar a'lam al-Nubala (biographies of prominent personalities) runs into 36 volumes and his Tarikh al-Islam al-Kabir (history) is no less than 23 volumes. Both of these works are still very popular. He passed away in Damascus in 748 AH/1348 CE





Firuzabadi, is Abu al-Tahir, Muhammad bin Yaqub bin Muhammad, al-Shafi'i, al-Shirazi, born in Firuzabad (town near Shiraz), Persia in 729 AH/1329 CE. He was a prominent Shafi'i scholar who travelled across the Muslim Empire from Dehli to Jerusalem in search of Knowledge. He took knowledge from many Shuyukh of his time, including Shaykh al-Islam Taki al-Din Subki. He authored many works on tafseer (e.g. Tanvir al-Miqbas min Tafseer ibn Abbas), hadith and history, but is probably most remebered for his contributions to the field of Lexicography. His Qamus (dictionary), which in its original form is thought to have been in more than 60 volumes (a summarised version still exists), served as the basis for later European dictionaries in Arabic. He passed away in Zabib, Yemen, in 817 AH/1415 CE.





Ghazali, is Abu Hamid, Muhammad bin Muhammad bin Muhammad al-Tusi, al-Ghazali, known as Hujjut al-Islam (proof of Islam), born in Tus in the famous province of Khursan, Persia in 450 AH/1058 CE. He was a Shafi'i Imam of outstanding intelligence, instrumental in demonstrating spiritual life (tasawwuf) as an intregal part of orthodox Islam. He travelled and studied in all major centres of learning of his time Nishapur, Baghdad, Makkah, Madina and Damascus, among others. His intellectual brilliance earned him numerous titles and academic positions, including professorship in the famous Nizamiyya Madrasa at Baghdad. However, he abandoned his academic career and devoted himself in the pursuit of spiritual way of life. It was during this period that he wrote his masterpiece, Ihya Ulum ad-Din (The Revivsl of Religious Sciences). He authored some two hundred works, a significant number of which still survive. He passed away in Tus in 505 AH/1111 CE.





Hakim, is Abu Abd Allah, Muhammad bin Abd Allah bin Hamdawayah, al-Hakim, al-Nishapuri, born in Nishapur, Persia in 321 AH/933 CE. He was a Shafi'i Imam and among the most distinguished hadith scholars of his time. He travelled wideley and heard hadith from some 2000 scholars. He wrote many books, among which al-Mustadrak 'ala al-Sahihayn and Ma'rifat Ulum al-Hadith, are very popular. He passed away in Nishapur in 405 AH/1014 CE.



Hujwiri, is Abu al-Hasan, Ali bin Uthman bin Ali al-Ghaznavi, al-HUjwiri, born in Hujwir, a suburb of Ghazna, Persia (present day Afghanistan) in about 400 AH/1010 CE. He was a Hanafi scholar and sufi shaykh who travelled extensively in the search of knowledge, particularly that of tasawwuf. His shaykh in the sufi path was Abu al-Fadl Muhammad bin Hasan of Damascus, whos spiritual lineage reaches Junayd al-Baghdadi. He is the author of Kash al-Mahjub (The Unveiling of the Veiled), which is one of the oldest Persian treatise on tasawwuf. He passed away in Lahore, (present day Pakistan), in around 465 AH/1073 CE.





Ibn Abi Dunya, is Abu Bakr, Abd Allah bin Muhammad bin Ubayd al-Kurashi, al-Baghdadi, born in Baghdad in 208 AH/823CE. He was a master of many sciences, especially hadith and morals. He authored many works, the majority of which are centred on purification of the nafs. These include: Repentance, Trust in Allah, Renunciation, Patience, Miricales of Awliya and Who Lives after Death. He passed away in Baghdad in 281 AH/894 CE.



Ibn Hajar Al-Asqalani, is Abu Fadl, Ahmad bin Ali bin Muhammad al-Kinani, al-Asqalani, born in Cairo, Egypt in 773 AH/1375 CE. He was a Shafi'i scholar and hadith expert, who like many muhadditheen before him, travelled widley in search of hadith. His famous work is his 14 volume commentary on Sahih Bukhari, called: Fath al-Bari. He passed away in Cairo in 852 AH/1449 CE.



Ibn Hajar Al-Haythami, is Abu al-Abbas, Ahmad bin Muhammad bin Muhammad, al-Haythami, born in the village of Abi Haytham, Egypt in 909 AH/1504 CE. He was a famous scholar and prolific writer of the Shafi'i school. He was educated at al-Azhar and by the age of 20, his teachers gave him ijaza to give fatwas and teach. He moved to Makkah where he taught and authored many of his works. It is said that he began writing books on fiqh at the order of the sufi Shaykh Harith bin Muhasibi, who he saw in a dream. He passed away in Makkah in 974 AH/1567 CE.



Ibn Hanbal, is (Imam) Ahmad bin Muhammad bin Hanbal, born in Baghdad in 164 AH/780 CE. He was one of the four mujtahid Imams of the Ahl al-Sunnah. He travelled extensively in search of hadith, memorising over one hundred thousand in the process, thirty thousand of which he recorded in his Musnad. He was a student of Imam Shafi'i and like his teacher, lived a very pious, God-fearing and ascetic way of life. He passed away in Baghdad in 241 AH/855 CE.



Ibn Jawzi, is Abu al-Farash, Abd al-Rahman bin Ali bin Muhammad, born in Baghdad in 510 AH/1126 CE. He was a Hanbali scholar of some distinction, versed in almost every branch of learning. He himself states that: 2I never got tired of reading...., I had gone through some 20,000 books during my student days." He was a prolific writer, authoring more than 200 works on a wide range of sciences, including hadith, fiqh, history and biographies. He passed away in Baghdad, in 597 AH/1200 CE.



Ibn Juzayy, is Abu Abd Allah, Muhammad bin Muhammad bin Ahmad bin Juzayy al-Kalabi born in Granada, Spain in 693 AH/1294 CE. He was a Maliki scholar famous for his commentary on the Qur'an (al-Tashil li ulum al-Tanzil). He passed away around 756-8 AH/1355-7, probably in Fez, Morocco.



Ibn Kathir, is Abu Fida, Isma'il bin Umar bin Kathir, Imad ad-Din al-Dimishqi, born in Busra, Syria in 701 AH/1302 CE. At the age of 5, after the death of his father, he moved to Damascus where he was raised and educated. He was a prolific writer, becoming prominent in a number of subjects, including fiqh, hadith, history and biography. His 4 volume tafseer of the Qur'an is so wideley accepted throughout the world, that it is rarely out of print. His 14 volume treatise, al-Bidayah wa'l-Nihayah, on the history of Islam from beginning of creation to his own time, is also very popular. He passed away in Damascus in 744 AH/1373 CE.



Ibn Majah, Abu Abd Allah, Muhammad bin Yazid al-Rub'i al-Kazwini, born in Kazwin, Persia in 209 AH/824 CE. He was a hafiz of hadith and the author of Kitab as-Sunnah (one of the six most authentic collections of ahadith). He travelled extensively, learning hadith from many authorities. He passed away in Kazwin in 273 AH/887 CE.



Ibn Naqib, is Ahmad bin Lu'lu bin Abdullah al-Rumi, al-Misri, born in Cairo, Egypt in 702 AH/1302 CE. He was a Shafi'i scholar andsufi well versed in fiqh, aqeedah, tafseer, and Arabic grammar. Among his many works is Umdat al-Salik (SHafi'i Law), which has been translated into English as : Reliance of the Traveller, by Shaykh Nuh Keller. He passed away in Cairo in 769 AH/1368 CE.



Isfahani, is Abu Na'im, Ahmad bin Abd Allah bin Ahmad, al-Isfahani, born in Isfahan, Persia in 335 AH/948 CE. He was a Shafi'i scholar, sufi shaykh and hadith master of his time, most famous for his 18 volume Hilyatul Awliya wa Tabaqat al-Asfiya (The Beauty of the Righteous and Ranks of the Elite). He passed away in Isfahan in 430 AH/1028 CE.





Jazri, is Abu Kharyr, Muhammad bin Muhammad bin Muhammad, Shams al-Din, al-Jazri, born in Damascus, Syria in 751 AH/1350 CE. He was a judge and famous faqih, qari, and muhaddith, who travelled widely in search of knowledge. Among his teachers include authorities such as Ibn Kathir, Shaykh al-Islam al-Bulkini and direct students of Ibn Abd al-Salaam. He wrote a great number of works, primarily on qira'at (Qur'anic reading), fiqh and hadith. He also wrote the celebrated al-Hisn al-Haseen (book on prophetic du'as), by regular reading of which, he says that he was blessed with the vision of the Prophet . He passed away in Shiraz, Persia in 833 AH/1429 CE.



Jilani, is Abdul Qadir bin Abu Salih bin Abd Allah, al-Jilani, famously known as Ghaus-e-Azam, born in Jilan, Persia in 470 AH/1077 CE. He was a Hanbali scholar most famous for his spiritual achievements. The qadiriyah order of sufis bears his name. He was a descendent of the Prophet through both Imam Hasan and Imam Hussain . At the age of 18, he left Jilan to travel to Baghdad, the then centre of learning. Here, he mastered all the major sciences, including tafseer, hadith, fiqh, sirah, grammar and philosophy. He took the spiritual path at the hands of Shaykh Hammad bin Muslim al-Dabbas and then completed his initiation at the hands of Shaykh Qadi Abi Said al-Mukharami. He wrote many works, including al-Fathu Rabbani and Futuh al-Ghaib. He passed away in Baghdad in 561 AH/1166 CE.



Junayd, is Abu Qasim, Junayd bin Muhammad bin al-Junayd al-Khazzaz, al-Baghdadi. He was the Imam of both the Zahir (outer Shari'ah) and batin (inner, spiritual) sciences. He was acknowledged as Shaykh al-Mushaykh in his lifetime, for most of the Shuyukh of Baghdad were his students. He associated with the likes of Harith bin Muhasibi and Sari al-Saqati. The latter was a maternal uncle and murshid. He passed away in Baghdad in 297 AH/910 CE.





Khan, is Ahmad Yaar bin Muhammad bin Munawwar Khan, al-Badayuni, born in Badayun, India in 1324 AH/1906 CE. He was a prolific Hanafi mufti, sufi and scholar of hadith and tafseer. He studied in several institutions in India, the most prominent of which was Jamia Naeemiya, under the care of Mawlana Naeemuddin Muradabadi. He authored numerous works, the most famous of which are his, Tafseer Nur al-Irfan, his 8 volume commentary on Mishkat al-Masabih (hadith), and Fatwa al-Naeemiya (fiqh). He embarked on writing 30 volume tafseer, but unfortunately was only able to complete 11 volumes. He passed away in Gujarat in Ramadan 1391 AH/1971 CE.





Malik, is (Imam) Abu Abdullah, Malik bin Anas bin Malik al-Asbahi, al-Humayr, born in the blessed city of Madina Sharif in 93 AH/712 CE. He was one of the four great mujtahid Imams of the Ahl al-Sunnah. He was a colleague of Imam Abu Hanifa and teacher of Imam Shafi'i. Imam Malik was renowned, not only for his scholarship, but also for his piety., God-fearing, asceticism and his love for the Prophet . He never mounted a horse while in the city of the Prophet and when questioned about it, he said: "I am to ashamed before Allah to tread with the hoof of any animal of burden on the soil wherein lies His Prophet ." He is the author of the hadith book, Muwatta. He passed away in Madina in 179 AH/795 CE.



Mullah Ali Qari, is Ali bin Sultan Muhammad, Nur al-Din, al-Mullah al-Qari, born in Herat, Afghanistan. He was an outstanding Hanafi scholar of his time, who wrote on a range of subjects, including Hanafi fiqh, aqeedah, history, tafseer, hadith, tasawwuf and Prophetic supplications. He also wrote commentaries on many prominent earlier works. He was a pious and God-fearing man and earned his living by writing copies of the Holy Qur'an. He spent a considerable part of his life in Makkah where he finally passed away in 1014 AH/1606 CE.



Muslim, is Abu al-Hussain, Muslim bin al-Hajjaj bin Muslim al-Qushayri, al-Nishapuri, born in Nishapur, Iran in 202 AH/817 CE or 206 AH/821 CE. He was a Shafi'i Imam and one of the greatest scholar of hadith the world has ever known. He travelled throughout the Muslim world in search of hadith and associated with all the major authorities of his day, collecting some 300,000 ahadith in the process. His collection, Jami' as-Sahih, is equal or second only to that of Imam Bukhari, the teacher and mentor of Imam Muslim. Imam Muslim was a pious, God-fearing person who never swerved from the aqeedah of the Ahl al-Sunnah. He stood shoulder to shoulder with Imam Bukhari, against those who claimed that the Qur'an was created. He passed away in Nishapur in 261 AH/875 CE.





Nabahani, is Yusuf bin Isma'il bin Yusuf al-Nabahani, born in Ijzim, Palestine in 1265 AH/1849 CE. He was SHafi'i scholar, sufi, poet and judge. He was educated at al-Azhar and served as a judge in Berut for about twenty years. He authored works in a number of Islamic sciences, including hadith, fiqh, aqeedah, tasawwuf and sirah. He passed away in his town of birth in 1350 AH/1932 CE.



Nasai, is Abu Abd al-Rahman, Ahmad bin Ali bin Shu'ayb, born in Nasa, Persia in 215 AH/830 CE. He was a Shafi'i Imam and hadith master (hafiz) and the author of hadith collection Sunan Nasai, which is one of the six canonical collections (sihah sitta). He was severely beaten in Damascus for his feelings in favour of Sayyidna Ali against the Umayyads and subsequently passed away in Damascus (according to some in Makkah) in 303 AH/915 CE.



Nawawi, is Abu Zakariyya, Yahya bin Sharaf bin Muri, al-Nawawi, bor in the village of Nawa, Syria in 631 AH/1233 CE. He was one of the most outstanding Shafi'i scholar of his time, who lived and studied in Damascus for some 27 years. He made major and lasting contributions to several Islamic sciences. His most notable works include: Sharh Sahih Muslim (18 volume commentary on Imam Muslim's Sahih), Riyad al-Salihin (hadith), Kitab al-Adhkar (hadith), Minhaj al-Talibin (Shafi'i Law) and Bustan al-Arifin (tasawwuf). In addition to his scholarship, Imam Nawawi was also renowned for his piety, self-denial and abstinence. He passed away in his father's house in Nawa in 676 AH/1277 CE.





Qadi Iyad, is Abu al-Fadl, Iyad bin Musa bin Iyad al-Yahsubi, born in Ceuta, Spain in 476 AH/1083 CE. He was one of the most distinguished Maliki scholar and qadi (judge) of Andalus (Spain) of his time. His family was of Yemeni origin. He studied primarily in Spain, which was at the time a major centre of learning. He was an authority in several Islamic sciences, including hadith, fiqh and history. He wrote more than 20 prominent works, the most famous of which is ash-Shifa bi-Ta'rif Huquq Mustafa (Prophetic biography). He passed away in Marrakesh, Morocco in 544 AH/1149 CE.



Qurtubi, is Abu Abd Allah, Muhammad bin Ahmad bin Abi Bakr al-Ansari, al-Qurtubi, born in Cordoba, Spain. He was an eminent Maliki Imam versed in numerous branches of scholarship, especially fiqh, hadith and tafseer. He was a pious and humble man, deeply inclined towards spirituality and mediation on the life after death. He made many scholarly contributions including, al-Asna, al-Tadhkar fi Afdal al-Adhkar and al-Tadhkira fi Ahwaal al-Mauwt wa Amoor al-Akhira, but is probably best remembered for his monumental 20 volume tafseer (al-Jami li ahkkam al-Qur'an). He was an ocean of learning whose works testify to his depth in knowledge. He passed away in Egypt in 671 AH/1273 CE.



Qushayri, is Abu Qasim, Abd al-Karim bin Hawazin bin Abd al-Malik, al-Qushayri, born in the small town of Ustuwa (district Khursan), Persia in 376 AH/986 CE. He was a Shafi'i scholar and sufi master of his age. He took the spiritual path at the hands of the sufi Shaykh Abu Ali ad-Daqqaq. His most famous works are his Risala al-Qushayriyya and his 3 volume commentary of the Qur'an, Lata'if al-Ishrat. He passed away in Nishapur in 465 AH/1072 CE.





Shafi'i, is (Imam) Abu Abd Allah, Muhammad bin Idris bin al-Abbas, al-Shafi'i, al-Qurayshi, born in Palestine (Yemen according to some reports) in 150 AH/767 CE. He was one of the four great mujtahids of Islam. He was orphaned at a very early age and his mother emigrated to Makkah, where his early education took place. He memorised the Holy Qur'an by the age of 7 and the whole of Imam Malik's Muwatta by 10. By the age of 15, he was given ijaza to issue legal ruling (fatwa). He subsequently continued his studies with authorities like Imam Malik (in Madina) and Imam Muhammad al-Shaybani (student of Imam Abu Hanifa in Baghdad). Imam Ahmad bin Hanbal was his most eminent student. He spent last years of his life in Cairo, where he formulated the school of jurisprudence that bears his name. He passed away in 204 AH/820 CE.



Shah, is Muhammad Karam bin Muhammad Shah, born in Bhera Pakistan in 1336 AH/1918 CE. He was a Hanafi scholar, judge, sufi, and educationalist. Educated at Bhera, then Lahore, then Jamia Na'imiya (India) and finally at al-Azhar (Egypt). He was the director of the Muhammad Ghousia College in Bhera for some 40 years and established dozens of other institutions throughout the world. He was appointed judge on Shari'ah bench of the Supreme Court of Pakistan. His major literary contributions include his 5 volume Tafseer Zia ul-Qur'an and his 7 volume Zia ul-Nabi (Prophetic biography). He passed away in Islamabad in 1418 AH/1998 CE.



Shurunbulali, is Abu al-Ikhlas, Hasan bin Ammar bin Ali al-Shurunbulali, al-Hanafi, born in Shurunbula, Egypt in 993 AH/1585 CE. At the age of six he was sent to Cairo, where he memorised the Qur'an and attended al-Azhar for higher studies. He excelled in fiqh and became a prominent Hanafi faqih of his time. Students from as far as Damascus travelled to study at his feet. He authored a number of works, the most famous being Maraqi al-Falah, which is his commentary on his earlier book on Hanafi Fiqh, Nur al-Idah. He passed away in Cairo in 1069 AH/1659 CE.



Subki, is Abu al-Hasan, Ali bin Abd al-Kafi bin Ali, Taqi al-Din al-Subki, born in Subk, Egypt in 683 AH/1284 CE. He was a Shafi'i Imam and Shaykh al-Islam of his time, distinguished in the field of hadith, tafseer and fiqh. He came from a celebrated family of Shafi'i ulama. He authored some 150 works on a range of Islamic sciences, among which his Fatwa is well known. He was appointed Chief Qadi in Damascus for some 17 years, after which he retired and returned to his homeland, where he passed away in 756 AH/1355 CE.



Suyuti, is Abu Fadl, Abd al-Rahman bin Abi Bakr bin Muhammad, Jalal ad-Din as-Suyuti, born in Suyut, Egypt in 849 AH/1445 CE. He was an outstanding Shafi'i Imam, renowned for his encyclopaedic knowledge. He authored more than 600 works on virtually every Islamic science including; Qur'an, fiqh, sirah, history and Medicine. Among his most popular works are; Tafseer Jalalayn, which is co-authored with Jalal ad-Din Mahalli, his Itqan fi' Ulum al-Qur'an, his 10 volume hadith work Jami' al-Jawami, and his history of the Caliphs (Ta'rikh al-Khulafa). He passed away in Cairo in 911 AH/1505 CE.





Tabarani, is Abu al-Qasim, Sulayman bin Ahmad bin Ayyub al-Tabarani, born Acre, Palestine in 260 AH/873 CE. He was an outstanding hadith master (hafiz) who travelled extensively throughout the Muslim World in search of hadith. He authored three major works on hadith, the largest of which is his 25 volume al-Mu'jam al-Kabir. He passed away in Isfahan, Persia in 360 AH/971 CE.



Tabari, is Abu Jaf'ar, Muhammad bin Jarir bin Yazid al-Tabari, born in Tabaristan, Persia in 224 AH/839 CE. He was a genius of his time whose encyclopaedic works on various subjects is testimony to his indepth understanding of his subjects. He made a distinct contribution to the consolidation of Sunni thought during the 9th century and laid the foundations for both Qur'anic and historical sciences. His major works include his 30 volume tafseer and his 15 volume Ta'rikh ar-Rusul wa al-Muluk (history). He passed away in Baghdad in 310 AH/923 CE.



Tabrizi, is Abu Abd Allah, Wali ad-Din Muhammad bin Abd Allah al-Khatib, al-Umari, al-Tabrizi, born Tabaristan, Persia. He was a prominent scholar of hadith whose major literary contribution is the hadith work Mishkat al-Masabih. This work is based on Imam al-Baghawi's Mashabih al-Sunna, but with considerable re-arrangement and the addition of 1511 ahadith, raisin the total from 4434 to 5945. He passed away in 743 AH/1342 CE.



Thawri, is Abu Isa, Muhammad bin Isa bin Sorah, al-Tirmidhi, born in Termiz, Uzbekistan in 209 AH/824 CE (not to be confused with al-Hakim at-Tirmidhi, d.295 AH). He was a hadith master (hafiz) and the author of Jami' as-Sahih, one of the six canonical collections of hadith. He travelled wideley and studied with such renowned authorities as Imam Bukhari, Imam Ahmad bin Hanbal and Imam Abu Dawud. He passed away in Termiz in 279 AH/892 CE

 
 
 
Taken From yanabi.com


Its from a book titled DUA THE ESSENCE OF WORSHIP.



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Mosque(Masjids) and Dargas In Kerala

Sayyid  Alavi Thangal Mouladdavila Mampuram

Very Famous Mosque located at Tirurangadi in Malappuram District of Kerala. Related Historically to the 'Mappila Lahala' of 1921 against the then British Government.


The shrine and mausoleum of Qutubu Zaman Sayed Alavi Thangal (Thangals : the religious leaders of the Malabar Muslims) ,The famous Mosque and dargah shareef in Mamburam, is a major Pilgrimage centre and has the mausoleum of famous Thangals (respected members of the Muslim community.Muslim shrine and receptacle for Mazars of the Thangals (the pious relegious leaders of the malabar muslims), situated in A.R.Nagar village; is a major pilgrimage centre of Muslims.
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VALIYA JUMA MASJID, MALAPPURAM.

( DARGAH OF MALAPPURAM SHAHEEDS( MARTYRS) )

This is an important pilgrim centre of the Muslims of Kerala.. Adjoining the mosque is the mausoleum of the Malappuram shaheeds (martyrs) whose brave exploits have been immortalised in the Mappila ballads.
URS-E-SHAREEF :- The four day annual festival ( Urs-e-Shareef ) at the dargah shareef and mosque (nercha) is celebrated in the month of April every year

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JAMA MASJID, THAZHATHANGADI ( 1000 YEARS OLD Mosque)

Jama Masjid, Thazhathangadi (2 km from Kottayam town)
This ancient mosque on the banks of the Meenachil River is believed to be thousand years old.


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Ponnani Juma Masjid ( 600 years Old Mosque ) & Dargh Shareef of Yemeni Sufi Saint.

A 600 years old Mosque was designed by a Hindu Carpenter for a sufi saint who came from Yemen. After the unfortunate fall from top of the mosque while completing the construction, the capenter was buried inside the mosque. Its believed that only one large teak wood was used for the construction of whole building. In all entrances to the mosque one can read Quranic inscriptions engraved on it.
 
About Ponnani
Ponnani is the only port in Malappuram district and one of the oldest ones in Kerala. A tidal port at the mouth of Bharathappuzha, Ponnani is an important fishing center. Ponnani is connected by road from Kuttipputam railway station. National Highway – 17 passes through this town, which is divided by the Canolly Canal, adding to its beauty.


Ponnani is a town of mosques and Khabaristans. Though described as a place of 23a mosques, there are nearly more than 50 mosques. Malik Ibnu Dinar, the first Islamic missionary who cam to Kerala, was believed to have visited Ponnani. The Huma Ath mosque, the biggest mosque in the town was built by Sheikh Zainuddin Makhodum in the 16th Century. Zainuddin was proficient in Arabic and he wrote books. Zainuddin Makhodum-II was another scholar who wrote the early history of Kerala Muslims. The religions established by the Makhodum-I, is renounced all over the country.

Trikavu in Ponnani was one among the seats of the Zamorin, from where he controlled the trade and commerce. The famous Trikavu Durga temple here, clebrates Navarathri festival.

Ten Kms. South-East of Ponnani, is the legendary Mookuthala Bhagavathi Temple, one of the ancient Durga temples of Kerala. It is believed that Sankaracharya is associated with founding of the temple. The Karthika Mahotsav, celebrated in Vrischikam (November-December) attracts thousands of devotees. The Mookkuthala stone, believed to be growing from below the idol every day, is considered sacred. Sukapuram temple near Edappal, is another important Hindu temple.
Biyyam Kayal is a spread of backwaters near Ponnani town, where a boat race is conducted annually, during Onam celebrations. A permanent pavilion is built for the spectators and nearly a dozen country boats, including some rowed by women participate. A big scheme is underway to develop a tourist complex here, with hotel, park and pedal boats.

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PAZHAYANGADI MOSQUE & DARGAH-E-HAZRAT MOHAMMED SHAH (RA), KONDOTTI.

( 500 YEARS OLD MUSLIM PILIGRIM CENTRE )

The chief attraction of the small town of Kondotti is the Pazhayangadi Mosque, which is about five centuries old. The place is also famous for the Kondotti Valia Nercha - a festival celebrated by the Muslims with great gusto in the month of February-March. The revelry lasts three days and the festival plays an important part in the socio-religious life of the Muslims in the area. There is also a beautifully designed Mausoleum dedicated to the Sufi Saint Hazrat Mohammad Shah (RA), who was believed to have come from Persia. Moyin Kutty Vaidyar- Kondotty, the finest exponanent of Mappila Pattu. His Badral Muneer - Husn-Ul-Jamal, the earliest romantic piece is praised for its craft. 18km east of Manjeri. On the way to Malappuram)


Pazhayangadi Mosque, Kondotti (18 km east of Manjeri, on the way to Malappuram).

Urs Shareef and Sandal Mubarak : - The three day long Valia Nercha feast at this 500 year old Muslim pilgrim centre, celebrated in February /March, is a local cultural event.

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THANGALPARA HILLS


( A POPULAR MUSLIM PILGRIMAGE CENTRE )

( MAZAR E MUBARAK OF HAZRAT SHEIK FARID UDDIN (RA) )

Thangalpara is a popular Muslim pilgrimage destination situated on the Thangalpara hill. It is believed that the Mausoleum of Sheik Fariduddin stands here. The unique feature of the three hills here is that they house shrines of the three religions of Kerala-Hindu, Muslim and Christian
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Kanjiramattom Mosque, Ernakulam District

The Kanjiramattom mosque is believed to be built as a memorial to Hazrath Sheikh Fariduddin (RA). The festival of 'Kodikuthu' is held from January 13 to 14 every year. During the 'Chandanakkudam' ritual held at night, pilgrims carrying pots covered with sandalwood paste proceed in a procession to the mosque. Caparisoned elephants and folk performances accompany the procession. Traditional Muslim art forms like Duffmuttu and Kolkali are also staged during the festival.


Urs Shareef of Hazrat Farid Uddin (RA) Starts On : 13th to 14th January every Year.
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Periya has been an excellent place for different communities to live. Many old customs and rituals are still followed by people here. The communal environment is very harmonious compared to its neighbouring places.


One of the famous Muslim mosques in this area, is situated nearby this village. It's known as Parapalli Makham Darga in Ambalathara. In this mosque, people offer prayers for all sorts of problems and they believe it gets resolved. It is interesting to note that people from all religions offer prayers to this mosque and thus is a proud icon of communal harmony. Jama-ath mosque in Kuniya has a great history of 150 years and it celebrates nabidinam every year with the support of huge number of devotees. There is a niskarapalli in Periya Bazar

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DARGAH-E-HAZRAT SYED DAWOOD BUHARI, KARAIKAL.

Dedicated to Hazrath Masthan Saheb Syed Dawood Buhari (RA), a Sufi saint who came to Karaikal from Buhara two centuries ago. He died aged 120, in 1829. Various miracles are attributed to him. It starts with the hoisting of a huge flag on a pole-reminiscent of a ship and a sea-faring tradition. And winds up, 10 days later with a spectacle of floats lit with electric colours.

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PINK MOSQUE,TRIVANDRUM ( BEEMA PALLY )
10 DAYS URS -E-SHAREEF BEEMAPPALLI
 


2) Hazrath Mohammed Ibn Alauddin (RA), Ediyangara, Calicut


3) Hazrath Raffi Rifayya (RA), Old Masjid , Calicut

4) Qutb-e-Alam Hazrath Mohammed Abubaker (RA), Madavoor-Calicut

5) Hazrath Sheik Shaheed Auliya Al Bakari Parambil (RA), Calicut

6) Qutb-ul-Qadria Hazrath Sheik Kamal ud din Ek Umrar Haji Al Qadri (RA), Calicut

7) Hazrath Sheik Mohammed Haji Thangal Shaduli (RA), Vadakara, Parapalli, Calicut

8) Ashiq-e-Rasool Kundoor Hazrath Abdul Khader Musliar Al Qadri (RA), Malapurram

9) Qutb-ul-Qadria Hazrath Sheik Sayeed Siraj ud din Al Qadri Ailakkad (RA), Malappuram

10) Hazrath Sheik Abdul Rahman Naqshbandi Khalidi (RA), Tanoor

11) Hazrath Sheik Mohammed Bappu Khalidi Shaduli, Machingappara, Tirur

12) Hazrath Sheik Jamal ud din Ek Ahmad Haji Al Qadri (RA), Muttichoor, Thrisur

13) Hazrath Zain ud din Maqdhoom (RA), Ponnani

14) Hazrath Zain ud din Maqhdhoom (RA) Mini Palli, Shompal

15) Hazrath Abdul Khader Sani Soharwardi (RA), Purathiyil , Kannur

16) Hazrath Mohammed Moula Buqari (RA), Kannur

17) Hazrath Sayeed Moula Bhukhari (RA), City Kannur

18) Hazrath Valiyullahi (RA) Muttil Juma Masjid, Muttil , Kannur

19) Hazrath Valiyullahi (RA) Oliyankara Juma Masjid, Cherukunnu, Kannur

20) Hazrath Pallipadi Auliya (RA), Ernakulam

21) Hazrath Sheik Fariuddin (RA), Kanjiramattom, Eranakulam

22) Hazrath Abdul Razack Masthan (RA), Kaniyamburam

23) Hazrath Masthan Saheb Syed Dawood Buhari (RA), Kariakal

24) Hazrath Mohammed Shah (RA), Kondotti

25) Hazrath Sayeed Hameed Thangal Rifai, Kalamassery

26) Hazrath Valiyullahi C M Abubaker Musliyaar (RA), Madavoor , Malabar

27) Hazrath Umar Qazi (RA) Veliyankonde, Malabar

28) Hazrath Sayeed Alavi Mouladdhaveela (RA) Mamburam, Malabar

29) Hazrath Kaduvayil (RA), Thottakkadu P.O, Thirvananthapuram

30) Hazratha Sayeedunissa Bee Amma (RA) and Hazrath Syed-us-Saeed Maheen Abu Baker (RA), Beemapalli Dargah shareef ( 12kms from Thiruvananthapuram city )

DARGAH HAZRATHA SAYEEDUNISSA BEE AMMA (RA)
& HAZRAT SYED-US -SAEED MAHEEN ABU BAKER (RA)

Beemappalli Dargah Shareef, about 12 km southwest of Thiruvananthapuram city.The Beemappalli Dargah Shareef is dedicated to Hazratha Bee Amma a pious Muslim lady endowed with extraordinary powers. Hazratha Bee Amma and her son who belong to the family of Prophet Mohammed are believed to have come here from Arabia centuries ago, to preach their religion Islam. The annual ten-day Sandal and Urs Shareef festival at Beemappalli is held in memory of Hazratha Sayeedunissa Bee umma and her son Hazrath Sayyidussaheed Maheen Aboobaker who are laid to rest here.
SANDAL AND Urs Shareef Celebrations :-
The festival began at 8.30 in the morning of September 12th with a prayer 'Dunha' led by the religious chief Imam Jauab Abdulla Razak Maulavi on the premises of the shrine. This was followed by a ceremonial procession. The following six days saw regular religious discourses and preachings in the evenings. From September 19 to 21st cultural programmes held in the evening hours added a festive mood to the shrine.As part of the festival devotees make an offering of coins in earthern pots (kudams) which are smeared with sandal Mubarak (Chandanam) paste. This ritual is called Chandanakkudam.Thousands of pilgrims travelled here in to take part in the festival. Flowers, silk cloth and oil offered here at Dargah Shareef were distributed to the devotees who visited the shrine, as is the practice.
Getting there :Nearest railway station : Thiruvananthapuram central, about 12 km

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HAZRATH KADUVAYIL THANGAL DARGAH SHAREEF, THIRUVANANTHAPURAM

HAZRATH KADUVAYIL THANGAL DARGAH is another place of pilgrimage that houses the shrine of a famous local Muslim saint. It is on National Highway 47 and attracts people from all religions, who seek the saint's blessings.

The KTCT College of Teacher's Education is established and managed by Kaduvayil Muslim Jama-Ath Charitable Trust. The Kaduvayil Mosque is one of the ancient and famous one of its kind in southern Kerala, situated by the side of NH 47 in Chirayinkeezhu Taluk. The centre of attraction is the holly shrine (Darga) of the renowned Sufi Saint known as Kaduvail Thangal, one of the descendants of Prophet Muhamad (PBH). Hundreds of devoties irrespective of caste creed and religion visit the shrine and the offering and donations of the devoties and well wishers is the main source of income of the Trust. The income is expended largely for the upliftment of the poor people of all caste and religion in the field of Education, Health care, social and welfare activities. The Trust runs other institutions also.

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Seyyid Mohammed Shareeful Madani Ullal

The Darga to commemorate Seyyid Mohammed Shareeful Madani, located in Ullal in South Kanara, has been drawing pilgrims from all faiths. Legend has it that about 400 years ago, Seyyid Muhammed Shareeful Madani came to Mangalore from Saudi Arabia, reaching the shores of Ullal by floating on a piece of cloth. He camped in a small mosque at Melangadi in Ullal village where he led a simple life showering his love on the poor. People from Ullal, Pemannur and neighboring villages of Someshwar, Munnur, Kotekar and Jeppinamogaru consider this as the central Jumma Masjid. He became famous among the villagers because of his kindness and his treatment of the sick through prayers.




Many miracles have been credited to this saint and to this day, people from all communities come to Ullal mosque to seek his blessings. There are many stories that are associated with Madani miraculous powers. One day his landlord took away the tender coconuts which belonged to the Madani. Later the landlord came back with severe stomach ache. Always forgiving, the Madani offered him a glass of water and the landlord was relieved of the pain. In gratitude, the landlord presented the house to the Madani and even today the descendents of the Madani live here.

The villagers once saw the Madani throwing water high above him in upward direction. When they questioned him, he told them that there was a fire in the distant mosque at Mecca and that he was extinguishing the fire. That particular year, pilgrims who returned from Mecca confirmed that there had indeed been a fire in the mosque and that some miraculous showers extinguished it.

A tomb was raised over the Madani's grave after his death and the miracles continued. Many dumb people got their voices back and thousands of people were blessed with happiness.

Another story says that a painter who was Christian made a vow at the darga that if by the blessing of the Madani, he found two gold necklaces which were lost two years back, he would make offerings at the darga. The very next day, he found the necklaces around the neck of a woman in a neighboring town In 1945, when Uroos was being organized in the Darga, the village was suffering from acute water scarcity, thousands had thronged the village for the Uroos celebrations and all of them were suffering in the heat.

The Seyyid Madani Darga observes Uroos once in five years which attracts pilgrims from all over the country and it has earned the name of Ajmer Darga of the south.
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List of Famous Dargah Shareef of Sahaba-e-Ikhram and Other Sufi Saints / Auliyas of Kerala :-

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Ahlu Sunnath Wal Jamaath

Ahl as-Sunnah wa’l-Jamā‘h-


1. The Ahl as-Sunnat Wal Jama’at is the largest group of Muslims and the only group whose beliefs and teachings are truly in accord ance with the Noble Qur’an and Sunnah of the Most Beloved Prophet (Salla Allahu alaihi wa sallam).

2. The beliefs of this group are the same as the beliefs of the Sahaba or Noble Companions of the Beloved Prophet (Salla Allahu alaihi wa Sallam) and the Salf-e-Saliheen (our great pious predecessors).

3. In many Ahadith,the Beloved Prophet (Salla Allahu alaihi wa sallam) strongly advised the Muslims to follow his Sunnah and to remain steadfast upon the path of his Sahaba, the Salf-e-Saliheen and the majority of Muslims to remain steadfast upon the way of the Ahl-as-Sunnah.

4. The Beloved Prophet (Salla Allahu alaihi wa sallam) said: “I have left two things behind me for you (the Ummah). You will never go astray as long as you follow these two things. One of these two things is Allah’s Holy Book (the Qur’an al-Kareem) and the other is the Sunnah of his Most Beloved Prophet (Salla Allahu alaihi wa sallam).” (Muwatta Imam Malik)

5. The Beloved Prophet (Salla Allahu alaihi wa sallam) said that after he passes away his Ummah should remain firmly steadfast upon his Sunnah and upon the way of his four Muslim Caliphs. He advised us to follow this Path alone and to be beware of innovations, which contradict the Nobel Qur’an and his Sunnah. (Abu Dawud; Tirmizi)

6. The Beloved Prophet (Salla Allahu alaihi wa sallam) said: “Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!” (Ibn Majah)



REMAINING WITH THE AHL AS-SUNNAH WAL JAMA’AH

1. The Beloved Prophet (Salla Allahu alaihi wa sallam) advised us to remain firm with the largest group of Muslims and remain steadfast upon their way in beliefs and in actions.

2. The Beloved Prophet (Salla Allahu alaihi wa sallam) said: “Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah’s mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell.” (Tirmizi)

3. The Beloved Prophet (Salla Allahu alaihi wa sallam) said:

“He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam”. (Abu Dawud)

ABSTAINING FROM MISGUIDED GROUPS

1. The Beloved Prophet (Salla Allahu alaihi wa sallam) clearly warned his Ummah to completely abstain from joining in the gatherings of or listening to the words of any of the other misguided groups that will appear amongst the Muslims, whose beliefs will contradict the beliefs of the largest group of Muslims.

2. The beliefs of the largest group of Muslims will be in accordance with the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam) the beliefs of the Sahaba and the Salf-e-Saliheen.

3. The Beloved Prophet (Salla Allahu alaihi wa sallam) said: ” In the period prior to the Day of Judgement, false and deceitful groups will emerge. They will say things to you, which neither you nor your forefathers will have ever heard before. Stay away from these deceitful people and do not let them come near you! Do not be misguided by them and do not let them cause strife amongst you!” (Sahih Muslim)


DIVISIONS IN THE UMMAH


1. The concept of the Muslim nation separating into 73 sects, is taken from authentic Ahadith such as the following related by Hadrat Abu Hurairah (radi Allahu anhu):“

The Messenger of Allah (Salla Allahu alaihi wa sallam) said:

‘The Jews separated into 71 sects, and the Christians into 72, and my nation will divide into 73 sects.’” (Abu Dawud, Tirmidhi, Ibn Majah)

2. The Beloved Prophet (Salla Allahu alaihi wa sallam) said: “Seventy-two (of the 73 sects of the Muslim nation) will be in the fire, and only one will be in Paradise; it is the Jama’ah (i.e. Ahl-as Sunnah Wa Jamaah).” (Abi Dawud, Ad-Darimi, Ahmad)

3. There is another narration which states:



”The Companions asked: ‘Which sect will triumph (i.e. achieve salvation)?’ The Prophet (Salla Allahu alaihi wa sallam) replied: ‘The sect which adheres to that (set of beliefs and practices) which I and my Companions adhere to.’”



4. It should be clear from these Ahadith that the one sect, out of the 73, which is to gain salvation, is the Ahl-as Sunnah Wa Jamaah, the only segment of the Muslim community which adheres to that which the Beloved Prophet (Salla Allahu alaihi wa sallam) and his Companions (radi Allahu anhum) adhered to.



OPINION OF GREAT SCHOLARS AND SAINTS



1. Ghawth-al A’zam, Hadrat Shaykh Abd’al Qadir al-Jilani (radi allahu anhu) states: “There are 73 groups as foretold by Sayyiduna Rasoolallah (Salla Allahu alaihi wa Sallam) and (bear in mind that), the Ahl as-Sunnat wal Jama’at was the rightful group”. (Ghunyatut Taalibeen)



2. Imam al-Ghazzali (radi Allahu anhu) writes:



“The Ahl as-Sunnat Wal Jama’at is the successful Firqah (group) and it is this Firqa which weighs or determines its thoughts and its according to the scales of the Noble Qur’an”. (Mujarribaate Imam Ghazal)



3. Hadrat Shah Wali’ullah Muhaddith Dehlawi (radi Allahu anhu) states: “As Rasulallah (Salla Allahu alaihi wa Sallam) has stated, follow this ‘Sawad al-A’zam’, and when the four Madhabs are within the Sawad al-A’zam then the following of any one of them, is followance of the Sawad al-A’zam. Therefore, refuting any one of them is refuting the Sawad al-A’zam”. (Aqdul Jayyad)



4. Imam Sufyan Souri (radi Allahu anhu) states,



“By Sawad al- A’zam is meant those who are called the Ahl as-Sunnah W’al Jama’ah”. (Al Mizaanul Qubra)



5. Shah Abdul Aziz Muhaddith Dehlawi (radi Allahu anhu) states in his book “Fatawa Azeezi” (Vol. 2, pg. 4) that:



“The various parts of the Ahl as-Sunnat Wal Jama’at in Aqaa’id such as the Ash’ariya, the Maaturadi, in Fiqh such as the Hanifa, the Shafi’i,the Hambali, in Tasawwaf such as the Qaderi, the Chisti, Naqshabandi, the Suhurwardi, this servant considers all of them to be the truth”.



6. Imam Rabbani, Mujaddid Alif Thaani (radi allahu anhu) states in the second chapter, page 67 of his “Maktubaat Shareef” that: “The way of salvation is followance of the Ahl as-Sunnat Wal Jama’at. May Almighty Allah Ta’ala bestow blessings upon the Ahle Sunnat Wal Jama’at, in their speech, in their actions, laws, for this is the successful group.Besides this, all other groups have become victims of deception. Today, nobody realises how much these misled groups will be punished, however, on the Day of Qiyamah this secret will become apparent. Even though at that time this knowledge will be of no benefit to the misled.
















islam sunni kerala, islam what is islam,allahu, sys sunni kerala, islam kerala, Kanthapuram,AP Aboobacker Musliyar, Perode, Ahlusunna,Quraan, Islamic History,Islamic world, Islamic Life, Islamic banking,Islamic callende,Hijra,Makkah, Madeena, Prophit Muhammad ,Islamic medicin, Islamic leader, Islamic Insititution,Markazu ssaqafathi sunniyya,Islamic books, ssf malappuram,sys kerala, samastha,ullal thangal khaleel thangal,thurab thangal ,shihab thangal, hadees,immam bukhari,imam muslim,imam thirmudi, islam explored,islam sight, islamic views, indain islam,islahi moovment, mujahid, tibes of kerala, gulf malayalee, sys jeddah,sys abudhabi, sunni center, skssf, sirajul huda, mahdin malappuram, risala, sunnivoice, siraj daily,islamic greetings,islamic relegion,How convert islam, Holly quraan, holly ramdan,

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