نحمده و نصلي على رسوله الكريم
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ ﴿٢﴾ إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّـهِ أُولَـٰئِكَ الَّذِينَ امْتَحَنَ اللَّـهُ قُلُوبَهُمْ لِلتَّقْوَىٰ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ ﴿٣﴾ إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
To recite Durood Shareef on the blessed soul of Rasulullah (sallallahu alaihi wasallam) is not only a great fortune but it is a requirement of Imaan and the dictates of love. We should recite Durood as much as possible.
I had seen a unique custom in a town based in Kashmir. I went to the Musjid for salaah. The Musjid was full and there were a few minutes left before the salaah commenced. In one corner of the Musjid, a person stood up and began to recite ‘allaahumma salli ‘ala Muhammad’. A second person replied by saying ‘as-salaatu was-salaamu ‘alaika ya-Rasulallah’. This practice continued in such a manner that a person from one side of the Musjid recited Durood, followed by the recitation of another person from the other side of the Musjid and intermittently all the musallees recited together.
To recite Durood both loudly and softly is correct and to recite it from a place situated far away from the blessed grave of Rasulullah (sallallahu alaihi wasallam) is also correct. However, the beliefs of some people have become totally corrupt. They believe Rasulullah (sallallahu alaihi wasallam) is omnipresent like Allah Ta’ala. Just as Allah Ta’ala hears the call of everyone directly, they believe that Rasulullah (sallallahu alaihi wasallam) can hear the Durood of everyone directly.
Others have taken it one step further and have declared that Allah Ta’ala is not Omnipresent but Rasulullah (sallallahu alaihi wasallam) is omnipresent. They have made the exclusive quality of Allah Ta’ala exclusive to Rasulullah (sallallahu alaihi wasallam). May Allah forgive us.
In a book entitled Jaa-al-Haq, it is stated that Allah Ta’ala is not omnipresent but Rasulullah (sallallahu alaihi wasallam) is. In one Musjid I have seen the kalimah written on the mihraab in the following way – that Muhammad (sallallahu alaihi wasallam) is on the right (first) and “laa-ilaaha-illallah” was on the left (second).
Lamentably as well, two estranged parties have been formed. One party claims to uphold the name of Allah Ta’ala and the second claims to uphold the name of Rasulullah (sallallahu alaihi wasallam). These parties also have disciples. One party has made the following audacious claim, “We have such love for Rasulullah (sallallahu alaihi wasallam) that whatever we receive, we receive directly from Rasulullah (sallallahu alaihi wasallam). What does Allah Ta’ala have by him besides Oneness?”
This is the extremism that is prevalent in the world and is the root-cause for many a problems. Therefore, there is a dire need for us to correct out beliefs. If our beliefs are incorrect, our Imaan will be ruined and we will never attain salvation.
If a person recites Durood from a place situated far away from the blessed grave of Rasulullah (sallallahu alaihi wasallam) and his belief is that the angels will convey his Durood to Rasulullah (sallallahu alaihi wasallam), who upon receiving it will become pleased and make du’aa for him, this belief is correct. There is no harm in reciting Durood in this way.
Similarly, if a person pictures himself in Madinah Munawwarah, standing in front of the blessed grave of Rasulullah (sallallahu alaihi wasallam) and reciting Durood, there will be no harm in him saying ‘as-salaatu was-salaamu ‘alaika ya-Rasulallah’. The similitude of this action is like a person writing a letter to his father. He addresses his father in the letter as if his father is present, even though his father will only receive the letter a few days later. If the son believes his father to be physically present, witnessing what he is writing, this will be incorrect.
Respect for Rasulullah (sallallahu alaihi wasallam)
I was once on a journey and I stopped at a certain place to perform Jumu’ah Salaah. I decided to board the next train and my journey would not be disrupted in any way. When I arrived at the Jami Musjid, after asking the local people for directions, the Imaam Sahib requested me to give the bayaan. I accepted and commenced with the bayaan. The local congregation realised that I was a ‘different’ person because I did not instruct them to recite the Durood. A person sitting next to the Imaam prompted him to ask me if there is anything wrong in saying ‘as-salaatu was-salaamu ‘alaika ya-Rasulallah’.
“If he is a Deobandi, he will say it is impermissible and if he is a Barelwi, he will say it is permissible. Thus we will come to know what kind of a person he is.” The Imaam Sahib forwarded the question to me.
One of the musallees tried to stop him. “What kind of question is that?” he growled.
However I told him, “This is not related to you. He is asking me a question, not you. I have to leave immediately after salaah and I do not know if I will have time to answer the question or not.”
“Ask whatever you want to ask,” I said, turning my gaze to the Imaam Sahib.
“Moulana! Is there anything wrong in saying ‘as-salaatu was-salaamu ‘alaika ya-Rasulallah’?” he asked.
“If you have enlightened every facet of your life with the sunnah of Rasulullah (sallallahu alaihi wasallam),” I explained, “and every action conforms to the sunnah of Rasulullah (sallallahu alaihi wasallam) through which you have developed a great love for Rasulullah (sallallahu alaihi wasallam) and you have inculcated such a level of ‘ishq (love) by means of which all the veils from here to Madinah have been raised for you and you can see the Rowdha-e-Mubaarak, then there is nothing wrong in saying ‘as-salaatu ‘alaika ya-Rasulallah’. However, if the veils have not been removed for you and you cannot see the Rowdha-e-Mubaarak, it shows that there is a deficiency in your ‘ishq. Therefore, if you are reciting Durood from here, then recite ‘Allahumma …..’ If you desire to read in the aforementioned manner, then undertake some difficulty and travel to Madinah Shareef and present yourself before the Rowdha-e-Mubaarak and, with utmost respect and in a low voice, recite ‘as-salaatu ….’ To address one’s seniors from afar, in a loud voice, is disrespectful. This is the habit of the villagers. They address one another by screaming from a distance. We should speak with respect when addressing our seniors.
“The following verse of the Qur’aan was revealed regarding respect for Rasulullah (sallallahu alaihi wasallam):
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ
“O Believers! Do not raise your voices above the voice of Rasulullah (sallallahu alaihi wasallam) and do not address him loudly as you do amongst yourselves, lest your good deeds get destroyed without your knowledge.” (al-Hujuraat:2)
إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّـهِ أُولَـٰئِكَ الَّذِينَ امْتَحَنَ اللَّـهُ قُلُوبَهُمْ لِلتَّقْوَىٰ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
“Those who lower their voices before Rasulullah (sallallahu alaihi wasallam), Allah Ta’ala has examined their hearts as to whether their hearts are filled with taqwa.” (al-Hujuraat:3)
“After the revelation of these aayaat, some Sahaabah (radhiyallah anhum) lowered their voices to such an extent that they were asked to repeat what they had said. They had done so out of fear for the destruction of their actions if they raised their voices above the voice of Rasulullah (sallallahu alaihi wasallam).
إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
“Those who shout for you from outside the houses; most of them are ignorant.” (al-Hujuraat:4)
“The Qur’aan has declared that calling out aloud or raising one’s voice to address someone from afar, is an act of ignorance. Hence, the Qur’aan declares that anyone who calls out ‘ya-Rasulallah’ aloud, from here or any other place, to be an ignorant person. Therefore, to stand from afar and to shout and read Durood Shareef, similar to school children learning multiplication tables where one child says one table aloud followed by the rest of the children in unison, is incorrect.
“Reciting Durood in this way is not established in the Qur’aan, hadeeth and the practice of the Sahaabah (radhiyallah anhum) or in the practice of the a’immah-e-mujtahideen. If you wish to recite Durood, seclude yourself in a corner and with total devotion and concentration, recite Durood to your heart’s content. No one will have the right to prevent you from reciting Durood in this manner. If someone tries to stop you, ignore him.”
I said this much and thereafter continued with the bayaan. Perhaps I would not have got another chance to elucidate on this matter, thus Allah Ta’ala gave me the chance on that occasion.
In summarising: To recite Durood addressing Rasulullah (sallallahu alaihi wasallam) in a manner where everybody says it aloud in unison, is incorrect. And to entertain this belief simultaneously that Rasulullah (sallallahu alaihi wasallam) in person has come to hear the Durood, is an even more erroneous concept.
Flights of Durood
There are people present amongst us who recite Durood Shareef four to five thousand times daily. The benefits of reciting Durood Shareef can be seen in this world and will be seen in the Hereafter. In a hadeeth recorded in Nasai Shareef, Rasulullah (sallallahu alaihi wasallam) has mentioned:
إن لله ملائكة سياحين في الأرض
Allah Ta’ala has appointed a group of angels who travel all over the world and convey to me the Durood of every person who recites it upon me.
In a hadeeth of Baihaqi, Rasulullah (sallallahu alaihi wasallam) has also mentioned,
من صلى علي عند قبري سمعته
Whoever recites Durood upon me by my grave, I personally hear it and whoever reads Durood upon me from afar, it is conveyed to me.
Rasulullah (sallallahu alaihi wasallam) becomes extremely pleased when anyone recites Durood Shareef upon him. We come to know from a hadeeth that an angel is always present by the blessed grave of Rasulullah (sallallahu alaihi wasallam). This angel informs Rasulullah (sallallahu alaihi wasallam) of the name of that individual who has recited the Durood, as well as his father’s name.
The thought may occur to someone that, perhaps Rasulullah’s (sallallahu alaihi wasallam) entire time is spent replying to the Durood Shareef, because people around the world at virtually every moment are reciting Durood upon him. Therefore, the assumption is made that replying to all the Durood conveyed to him, must be very difficult on him.
Firstly, we cannot compare Rasulullah (sallallahu alaihi wasallam) to ourselves. We find it difficult to reply to the salaam of a few people. Secondly, when one enters the realm of barzakh (stage after death) one’s faculties are enhanced. The degree of perception of our faculties is greatly enhanced many times over after death.
The glowing lantern
Moulana Nanotwi رحمة الله عليه has mentioned that the demise of Rasulullah (sallallahu alaihi wasallam) was not like the passing away of an ordinary person, where the soul separates from the body. Rasulullah’s (sallallahu alaihi wasallam) soul is still protected within his body.
For example, a burning lamp is placed on the ground and covered with a utensil. The light of the lamp, which was spreading far and wide, is now encapsulated within the utensil. The benefit of this is that, as long as the light was spreading, it was dim and weak. Now the light has strengthened due to it being protected in one place.
Moulana’s research shows that the demise of Rasulullah (sallallahu alaihi wasallam) had taken place in a similar way. The proof of this is in the Qur’aan Shareef where the death of Rasulullah (sallallahu alaihi wasallam) is mentioned separately from the death of others.
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
“Indeed you will pass away and indeed they will pass away.” (az-Zumar:30)
From this we come to know that the passing away of Rasulullah (sallallahu alaihi wasallam) was unique and different from the passing away of ordinary mortals.
The realm of Barzakh
Allah Ta’ala enables His special servants to overcome many intricate and complex problems. Therefore, it is not difficult for Rasulullah (sallallahu alaihi wasallam) to hear and reply to all the Durood sent upon him, recognising everyone and becoming pleased with them. Imaam Raazi رحمة الله عليه has said that to draw a comparison between something that is present and something that is absent is incorrect. Rasulullah (sallallahu alaihi wasallam) is absent from our sight, so how can we compare ourselves to him? The conditions of the realm of the barzakh cannot be compared to the conditions of our realm.
The story of a saint
A saint once presented himself before the Rowdha-e-Mubaarak. He made salaam, recited Durood and said a few couplets, the gist of which was: “Until now I used to send my soul to visit you and recite Durood upon you. Today, I present myself physically before you. Please stretch forth your blessed hand so that I may kiss it.”
The blessed hand of Rasulullah (sallallahu alaihi wasallam) stretched forth from the Rowdha-e-Mubaarak. Its noor (radiance) was as bright as the midday sun. Whoever was present had seen the blessed hand of Rasulullah (sallallahu alaihi wasallam). The saint, with great respect and reverence, kissed Rasulullah’s (sallallahu alaihi wasallam) blessed hand and it returned to the qabr. This incident took place in the year 555 A.H. and at that time, there where many other great saints present in Musjid-un-Nabawi. Amongst them was Hadhrat Abdul Qadir Jilaani رحمة الله عليه.
Thereafter, people began respecting and revering this saint. When he realised this, he lay down and instructed everyone to walk on him. One saint, who was a Sahib-e-kashf, did not walk on him. (Sahib-e-kashf is a person for whom Allah Ta’ala unveils some of the mysteries of the unseen).
“Why did you not obey this saint and walk on him?” someone enquired from him.
“Those who walked on him are ignorant of his position in the sight of Allah,” pointed out the saint. “He is so great and close to Allah Ta’ala that had I placed my foot on him, divine lightning would have struck me, reducing me to ashes.”
Sometimes it transpires such that the conditions of the grave are made apparent to some of those who are still alive, but not to everyone.
Moulana Khaleel Ahmad Saharanpuri رحمة الله عليه had recited the entire Qur’aan Shareef to Rasulullah (sallallahu alaihi wasallam) in taraaweeh. How did he read it to Rasulullah (sallallahu alaihi wasallam)? We do not know. We did not ask and nor did Moulana inform us the manner in which it was achieved. It is possible that he read the Qur’aan to Rasulullah (sallallahu alaihi wasallam) whilst standing by the feet of Rasulullah (sallallahu alaihi wasallam) or at some other place, and if Rasulullah (sallallahu alaihi wasallam) hears the Durood and salaam of the people, what is the difficulty in him listening to the Qur’aan Shareef?
Hadhrat Saharanpuri’s رحمة الله عليه janaazah
An individual narrated that the son of the chief judge of Madinah had a great yearning to see Rasulullah (sallallahu alaihi wasallam) in a dream. To achieve this, he used to recite a lot of wazeefahs. Once, he had seen in his dream that Rasulullah (sallallahu alaihi wasallam) was coming out of the Rowdha-e-Mubaarak.
He asked: “Ya-Rasulallah (sallallahu alaihi wasallam)! Where are you going to?”
Rasulullah (sallallahu alaihi wasallam) replied: “Moulana Khaleel Ahmad Saharanpuri has passed away. I am going out of the Musjid because Moulana Khaleel Ahmad Sahib had made a bequest for his janaazah to be performed outside the Musjid, since according to Imaam Abu Hanifah رحمة الله عليه performing the janaazah Salaah in the Musjid is Makrooh.”
The people of bid’ah, after hearing of this incident, proclaim that since Moulana Saharanpuri رحمة الله عليه was disrespectful to Rasulullah (sallallahu alaihi wasallam) and was an irreligious person, his janaazah was not performed in Musjid-un-Nabawi. But, they are blind to the fact that Rasulullah (sallallahu alaihi wasallam) himself came out to join Moulana’s janaazah. It is not a far-fetched notion that Rasulullah (sallallahu alaihi wasallam) personally came out of the Rowdha-e-Mubaarak, with the permission of Allah Ta’ala.
It is possible for an individual to see Rasulullah (sallallahu alaihi wasallam) in a wakeful state but to believe that Rasulullah (sallallahu alaihi wasallam) is omnipresent, is not established anywhere. Yes, as a miracle, he could have gone to participate in Moulana Saharanpuri’s janaazah Salaah.
The same fragrance
It is recorded in the book of Moulana Ahmad Raza Khan, “When my peerbhai passed away (a peerbhai is a person who is bay’at to the same shaikh) and I placed him in the qabr, without any exaggeration, I perceived the same fragrance which I had perceived at the blessed grave of Rasulullah (sallallahu alaihi wasallam) on my first visit to the grave.”
I asked someone, “How did the fragrance of Madinah come over here?”
“It is our belief that Rasulullah (sallallahu alaihi wasallam) comes into the grave of every believer. Thus he would have brought the fragrance. Now what is your concern if someone perceived the fragrance?” he replied challengingly.
“When will Munkar and Nakeer point to Rasulullah (sallallahu alaihi wasallam) and ask, who is this man? They will question him after the people bury him and go away. Here this person was only placed in the grave and not buried as yet. How could the fragrance of Rasulullah (sallallahu alaihi wasallam) then be perceived? If this is your belief, then it should be established in the Qur’aan. Where about in the Qur’aan is this stated?” He was silent and could not answer me.
“What about establishing this belief in kitaabs of Aqaa’id such as Sharh-ul-Aqaa’id, Sharh-ul-Maqaasid and Sharh-ul-Mawaaqif?” The poor fellow never even heard of such kitaabs.
“Very well,” I added. “What is your opinion of a person who believes that it is not established in any authentic hadeeth that Rasulullah (sallallahu alaihi wasallam) comes to the grave of every believer?”
“Such a person is a kaafir, murtad, zindeeq, cursed, jahannumy, the enemy of Allah Ta’ala and his Rasul (sallallahu alaihi wasallam),” and every other form of vituperation which could be found in his dictionary, was spewed from his mouth.
“Moulana Raza Khan has written in his book,” I disclosed, “which has been published in Barelwi Shareef, that it is not established through any Shar’ee proof that Rasulullah (sallallahu alaihi wasallam) comes to the grave of every believer. You have now decreed such an abode (Jahannum) for him (Moulana Ahmad Raza).”
Therefore, in the fervour of our love for Rasulullah (sallallahu alaihi wasallam), our beliefs should not be corrupted. It is imperative that we adopt the correct beliefs.
Worthy of Sajdah
The Sahaabah (radhiyallah anhum), on returning from their expeditions, said to Rasulullah (sallallahu alaihi wasallam), “We have seen the non-Arabs prostrating before their leaders. O Rasulullah (sallallahu alaihi wasallam)! You are more worthy of prostration than them.”
The Sahaabah (radhiyallah anhum) said this statement out of love. Allah Ta’ala forbid! The Sahaabah (radhiyallah anhum) did not want to prostrate before Rasulullah (sallallahu alaihi wasallam) because they considered him as a deity. They wanted to do so out of love and respect for Rasulullah (sallallahu alaihi wasallam).
“After my demise, will you make sajdah to my grave?” The Sahaabah (radhiyallah anhum) replied in the negative.
Rasulullah (sallallahu alaihi wasallam) then said, “If it was permissible to make sajdah to anyone besides Allah Ta’ala, I would have instructed the wife to make sajdah to her husband.”
The Sahaabah (radhiyallah anhum) even in their fervour of love for Rasulullah (sallallahu alaihi wasallam) did not do anything contrary to the doctrines of Islam, anything which could have altered their beliefs fundamentally. It is extremely important for us to safeguard and protect our beliefs. The fervour of love resulted in the Jews believing Uzair (alaihis salaam) to be Allah’s son. The fervour of love resulted in the Christians believing ‘Isa (alaihis salaam) to be Allah Ta’ala’s son.
It is the fervour of love, which makes every idolater believe that his idol is his God. Islam has restricted and drawn borders for expressing our love.
Shah Waarith رحمة الله عليه and the mureed
Many beliefs contrary to the noble status of Rasulullah (sallallahu alaihi wasallam) have become and are becoming rife. It is of paramount importance to rectify these incorrect concepts. We must never despair and become disconsolate. One should explain to the people with understanding, love and affection. Some people are such that they will accept whatever we say. At the same time, there are others who are obstinate. This will come apparent when they brand you as a Wahhaabi and a Deobandi. To work amongst them requires a great deal of patience.
However, by working with a positive attitude, explaining to them affectionately, showing them the various kitaabs and relating to them the seerah of Rasulullah (sallallahu alaihi wasallam) as far as possible, that these are the rights of Rasulullah (sallallahu alaihi wasallam), this was his work and this work has now become our responsibility, which we have to fulfil, etc., many will reform and change their lives.
This does not mean that we should compromise in matters which are wrong. No! Compromise is something else but if we begin to expose every error of theirs and publicise it, they will become alienated and will not adhere to any advice we give them. They will become abusive and bitter towards us and they will form shallow opinions about our seniors and us.
There was a buzurg, in Lucknow, by the name of Shah Waarith Hasan Sahib رحمة الله عليه. He used to stay by Moulana Gangohi رحمة الله عليه and had studied in Deoband. He memorized the entire Mishkaat Shareef and had recited it to Shaikh-ul-Hind رحمة الله عليه. Shah Waarith was the son of Moulana Fakhruddeen Hasan Sahib رحمة الله عليه. He resided near the Tele Wali Musjid and he was affectionately known as Bare Mia. He was his father’s mureed and received khilaafat from him as well. A person once came to him and said: “I would like to take bay’at at your hands. However, I harbour evil opinions about Moulana Gangohi رحمة الله عليه, Moulana Nanotwi رحمة الله عليه, Moulana Saharanpuri رحمة الله عليه and Moulana Thanwi رحمة الله عليه. My opinion is that they are not Muslims. If you have no objection, then please accept me for bay’at.” He was accepted for bay’at.
Sometime later, he came back to Hadhrat Shah Waarith Hasan رحمة الله عليه trembling and crying. Shah Sahib asked him what the matter was.
“I had seen Rasulullah (sallallahu alaihi wasallam) and Hadhrat Moulana Gangohi رحمة الله عليه in my dream. (Now he was using the terms “Hadhrat” and “Moulana”). “Hadhrat رحمة الله عليه was sitting in the tashahhud position, with his head lowered before Rasulullah (sallallahu alaihi wasallam). His hands were on the feet of Rasulullah (sallallahu alaihi wasallam) and he was saying: ‘O Rasulullah (sallallahu alaihi wasallam)! What is wrong with me that these people speak badly about me?’ Rasulullah (sallallahu alaihi wasallam) took hold of him, picked him up, embraced him and said: ‘I do not speak evil about you.’ This is his relation with Rasulullah (sallallahu alaihi wasallam). I have come to make taubah (repent) and I will not utter any evil statements about them anymore. They are truly very great people.”
For whomsoever hidaayat is decreed, Allah Ta’ala will guide him and for whom hidaayat is not decreed, he will not be guided – people like Abu Lahab and Abu Jahal. Therefore, by explaining affectionately, it can be hoped that a change can come about. We must not despair with respect to the hidaayat of any individual.
I once told someone that it is my heartfelt desire to explain those matters wherein there are differences (between us and ahl-e-bid’at) in public gatherings, that the answer is actually like this and these are the proofs but others have distorted the whole matter.
“What benefit will that serve? Those who disagree are doing so out of obstinacy,” he said, despairingly.
“First of all,” I remarked. “The only one who can declare that they disagree out of obstinacy is the one who knows the condition of their hearts. Secondly, even if they are denying out of obstinacy, they have not taken a vow never to accept the truth. Denying out of obstinacy means that they have not accepted for the time being. It does not mean that they will never accept in the future. They are unable to read the kitaabs wherein these discussions are found, since these kitaabs, authored by our seniors, are written in Arabic and Persian. They do not understand them.”
Nevertheless, efforts are being undertaken to translate these kitaabs into the spoken language. May Allah Ta’ala bless us with the correct understanding. Aameen.