AQAID E AHLE SUNNAT

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The Permissibility of Proclaiming Ya RASOOLALLAH صلی اللہ علیہ وسلم

SAYING YA RASOOLALLAH صلی اللہ علیہ وسلم


The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or Ya Muhammad! [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two schools of thought. One insists that saying that stating Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so  based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this  or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.

Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid'a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.



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Twenty Rak'ats for the Tarawih Prayer


Hadrat Abu Hurairah reported that the Messenger of Allah has said,
من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
“…whoever prays during the night in Ramadhan sincerely; seeking his reward from Allah, his former sins are forgiven.” [Sahih al-Muslim, Vol. 1, Page 259, Hadith 1815]

Hadrat Sa’ib ibn Yazid has stated that,

كانوا يقومون على عهد عمر بن الخطاب رضى الله عنه فى شهر رمضان بعشرين ركعة
“We, (the Companions of the Beloved Prophet,) used to pray twenty rak’ats Tarawih prayer in the era of the Caliph ‘Umar ibn al-Khattab.” [Sunan al-Bayhaqi, Vol. 2, Page 224, Hadith 4801]

It has been stated in Mirqat al-Mafatih:
إسناده صحيح
The chain of narration of this Hadith is sound (Sahih). [Mirqat al-Mafatih – Vol. 2, Page 175]

Hadrat Yazid ibn Ruman reports that
كان الناس يقومون فى زمان عمر بن الخطاب فى رمضان بثلاث وعشرين ركعة
“...during the time of Hadrat ‘Umar ibn al-Khattab, people used to pray 23 Rak’ahs during Ramadhan (20 rak’ahs for Tarawih prayer and 3 rak’ats for witr.)” [Muwatta Imam Malik, Vol. 1, Page 115, Hadith 251]



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92 Pearls Of Wisdom By Imam Ahmed Raza Khan Rehmatullah Alaih


  • The first and foremost factor of Imān is respect for the RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
  • Imān is to accept every word of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam as absolute and nothing else but the truth and to testify wholeheartedly to the reality and truth of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
  • May that faithless person’s mouth burn who ever says that the Prophet’s clothes are dirty! If Allah Almighty gives him the tawfīq to have the right etiquettes why does he not say ‘the dust has taken refuge in the Prophet’s şallAllāhu álayhi wa âlihi wa sahbihī wa sallam clothes/cloak’?
  • The practice of Qiyām is good and recommendable because it is honour and respect to the Beloved Nabī şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. And indeed, this is a practice of the great ‘Úlamā and we follow them.
  • (Only) that individual who is a master of sciences, he who knows the pitfalls the nuances of argument, and he who has all the force and he who has all the weaponry with him should venture into refuting the heretics. Even then, where is the need for such a man to go in a forest full of jackals?

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Authenticity of Hadith Regarding Salat-ut-Tasbeeh

The ruling regarding Salat-ut-Tasbeeh is that it is permissible and, in fact, very meritorious.

The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various eminent Masters of Hadith. Those that claimed that it was weak did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity.

Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic). (Anukat vol.2 pg.848-850)

Hafiz ibn Hajar (RA) then mentions the Hadith of Salat-ut-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha'eef (weak). (Ibid)

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Hadith On 15th Of Shaaban

Very early Hadith books such as the Mussanaf of Abdul Razzaq Ibn Humam
(May Allaah have mercy on him) (126-211 AH)( Ref: Musannaf Abdur Razzaq 4/317) and the Musnad of Ahmed bin Hanbal (May Allaah have mercy on him) (164-241 AH) ( Ref: Musnad Ahmad 2/176 & 6/238)contain Ahadith relating to the virtues of 15th Sha'ban.

Even within the famous Six Books of Hadith (al-Kutub al-Sittah), Trimdhi ( Ref: Jami' Al-Trimidhi: Kitab Al-Sawm, Bab "Ma ja'a fi Laylatin Nisfi min Sha.ban" #739 (Vol.3 p107))and Ibn Majah (Sunan Ibn Majah: Kitab Al-Iqamah, Bab "Ma Ja'a Fi Laylatun Nifsi min Sha'ban" #1388 (Vol. 1 p444) have devoted a special chapter on "The Night of the Middle of Sha'ban" in their Hadith collections. In fact there are over a dozen Ahadith available which establish the significance of the night of the 15th of Sha'ban.


There are many hadith on the merits of this Night and some of them are weak ( dai’f).However, it is to be noted that not all of the 'weak' Ahadith suffer from major weaknesses and in fact the minor weaknesses in some Ahadith are curable and strengthened by other narrations. 

( Wahabi Scholar Albani : : Silsilah Al-Ahadith Al Sahihah 3/135)

When all the numerous weak Ahadith are combined together, they reach a level of acceptability among Hadith scholars equivalent to being 'Hasan' (good).

Here are a few Sahih (Authentic) Hadith on the merits on the Night of 15 th of Shaba’an.

Hadith 1


Ibn Hibban narrated from Mu`adh ibn Jabal in his Sahih the following narration which the hadith scholar and editor of the Sahih Shu`ayb Arna'ut confirmed as sound:
The Prophet said : yattali`u Allahu ila khalqihi fi laylati al-nisfi min sha`bana fa-yaghfiru li-jami`i khalqihi illa li mushrikin aw mushahin.
Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).

( Reference: Al-Tabarani: Al-Mu'jam Al-Kabir 20/108-9, Ibn Hibban:
Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu'bal Iman 2/288, Abulhasan
Al-Qazwini: Al-Amali 4/2, Ibn 'Asakir: Al-Tarikh 15/302 & Ibn Abi 'Asim:Al-Sunna1/224)

Note :

1)Ibn Hibban (May Allaah have mercy on him) considered this Hadith to be Sahih.

(Ibn Rajab: Lataif Al-Ma'arif 1/224)

2)And Ibn Hajr Al-Haytami (May Allaah have mercy on him) said: "This Hadith is related by Al-Tabarani (May Allaah have mercy on him) in Al-Mu'jam Al-Kabir and Al-Awsat and the narrators of both are trustworthy"(thiqat) ( Ibn Hajar Al-Haytami: Majma' Al-Zawaid 8/65)

3)The great hadith scholar of the present time , Shaykah Shuayb Al-Arna'uat ( Rh) and the self claimed Wahabi hadith scholar Nasiruddin Al-Albani, have also considered this Hadith as 'Sahih'.

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REALITY OF SALAFIS AND SALAFISM--PART 1

The title SALAFI  is applied to those who worship a Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) and call it Allah (Astaghfiruallah).


There are hundreds of Salafi Groups in the world. Followers of all these Groups claim that they are Muslims.  However, we fail to understand their claim because every Salafi Group calls itself as 'victorious group' (at-Ta'ifat-ul-Mansurah) and 'the saved group' (al-Firqat-un-Najiyah) and accuses the other Salafi Group as apostate (Kafir).  It is a very strange situation with these Groups.


Salafis remained Sky Idol worshipers throughout the history and never joined the mainstream Islam.  In their zeal to establish legitimacy to their Sky Idol  God,  they revolted many a times  and took up arms against Muslim rulers all along the history of Islam.  Most glaring example of their revolt and massacre of Muslims was witnessed at the start of 19th Century whey they captured Arabian Peninsula and occupied   the noble sanctuaries of Makka and Madina.   To legitimize their mass Muslims killings, they imposed Quranic verses and Ahadith (which were meant for Pagan Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah and declared it lawful to kill Muslims en masse and usurp their houses, lands and women in Arabian Peninsula.  They did not spare even the dead Sahabah, family members of Prophet Mohammad (صلى الله عليه و آله وسلم), and important dignitaries of Islam  as  they have destroyed over 60,000 graves of Sahabah, family members of Prophet Mohammad  (صلى الله عليه و آله وسلم) and important dignitaries of Islam.  No one knows what they did with the pious bodies of male and female Sahabah.  In one instance it is recorded that the pious grave of the mother of Prophet Mohammad (صلى الله عليه و آله وسلم) was dug and gasoline was poured and the pious body was burnt by Wahhabi unruly mobs.



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Visiting Shrines of Awliyah (rehmatullah alaih) And Ambiya (alaihimussalam)


بسم اللہ الرحمن الرحیم
الصلوٰۃ والسلام علیک یارسول اللہ

We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his

beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim, to create doubt in the minds of the simple and un suspecting Muslims.

Here is proof from QUR’AN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam and writings of those who declare this as SHIRK, BID’AT etc. which show beyond a shadow of a doubt that Visiting Graves and Shrines of Anbia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien) is Lawful.


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The Status of Hadith in Religion


It does not need us to explain that the first and foremost primary source of the Sacred Law (Shari’ah) is the Holy Qur’an – the Book of Allah. It is through the clear and explicit commands and teachings of the Holy Qur’an that we are obliged to follow the Messenger of Allah. This is because, without the Messenger of Allah it is merely impossible for anyone to understand the Qur’an; its explanations and meanings, and it is also impossible to learn the detailed rulings of each and every obligation in Islam.

Therefore, the Ahadith of the Messenger of Allah certainly form the second source for the Sacred Islamic Law - the Shari’ah, as these are the one and only means of gaining information as regards the Messenger of Allah; his commands; his sayings; his actions; his explanations and commentaries on the verses of the Holy Qur’an, all of which are necessary for us to know in order for us to understand the Holy Qur’an.


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History on the Compilation of the Ahadith


Before we touch upon the merits and virtues of the science of Hadith and what relates to it, it is necessary to explain why the Ahadith were compiled from the blessed era of the Companions till this date and how was the process of compilation? 

A very brief insight into this is that the blessed era of the Messenger of Allah was the time when the verses of the Holy Qur’an were being revealed. because the most important task in this era was the collection of these verses and preserving this Divine trust, this was why the Messenger of Allah emphasised over and over again that the Companions compile and write only the verses of the Holy Qur’an – nothing else. This was so that no confusion be made if anything besides the Holy Qur’an would also be recorded.

However, permission was given to memorise, record, preserve and then transmit the Ahadith by tongue. Imam Muslim narrates from Hadrat Abu Sa’id al-Khudri, who reports that the Messenger of Allah has stated, “No one should write my speech. Whosoever has written anything beside the Qur’an should eliminate it; and transmit my Ahadith verbally; there is no harm in doing so. Whosoever attributes a lie to me, then he should prepare for himself an abode in the fire of Hell.” 



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Definition of Hadith and its Types


In the nomenclature of the majority of the Hadith specialists, a Hadith means:

It is the reported speech of the Messenger of Allah, whether this is: (a) explicit (sarih) or ( implicit (hukmi). It is also the action of the Messenger of Allah, also split into the two categories, and also what someone did or said in front of the Messenger of Allah, but the Messenger of Allah did not condemn that action or what was said, but, in fact remained silent and established it through his action. This is also split into two categories, as mentioned 
above.



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