Home Faqihul Ummah Mawa`iz (Discourses) Discourse 10 - The Rights of Rasulullah (sallallahu alaihi wasallam)

Discourse 10 - The Rights of Rasulullah (sallallahu alaihi wasallam)

PrintE-mail

نحمده و نصلي على رسوله الكريم ، أما بعد :

أعوذ بالله من الشيطن الرجيم     بسم الله الرحمن الرحيم

إِنَّ اللَّـهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

Shower of love

To recite Durood upon Rasulullah (sallallahu alaihi wasallam) once is fardh-e-‘ain (obligatory upon every individual). Ulama are unanimous on the opinion that to recite Durood once in a lifetime is fardh-e-‘ain due to the command of the Qur’aanic aayat. Thereafter, to recite Durood whenever one mentions or hears the name of Rasulullah (sallallahu alaihi wasallam) is waajib.

There are two views of the fuqahaa concerning reciting Durood Shareef if Rasulullah’s (sallallahu alaihi wasallam) blessed name is repeated several times, for example in a bayaan or in a lesson of hadeeth. One view is that to recite Durood once is waajib. {Similar to performing only one sajdah-e-tilaawat when reciting an aayat of sajdah several times.} The second view is that it is waajib to recite Durood every time the name of Rasulullah (sallallahu alaihi wasallam) is mentioned.

There is leniency in the first view, whilst caution is being exercised in the second view. However, the dictates of reverence should ensure that Durood be recited every time the name of Rasulullah (sallallahu alaihi wasallam) is mentioned.

Allah Ta’ala, the angels and mankind, all recite Durood on Rasulullah (sallallahu alaihi wasallam). The Ulama have discussed at great length whether the Durood and Salaam of all the specified parties is the same or not. When Durood is attributed to Allah Ta’ala, the meaning is different, when attributed to the angels, the meaning is also different and when attributed to man, the meaning is different as well.

Whatever the different meanings may be, the primary point is that it is incumbent upon everyone to recite Durood upon Rasulullah (sallallahu alaihi wasallam). Hadhrat Moulana Fadhl-ur-Rahman Ganj Muradabadi رحمة الله عليه has translated Durood as the shower of Allah Ta’ala’s love on Rasulullah (sallallahu alaihi wasallam).

The gist of Durood is beseeching Allah Ta’ala to shower His complete mercy and peace of both the worlds on Rasulullah (sallallahu alaihi wasallam). It is a du’aa for Rasulullah (sallallahu alaihi wasallam).

In earlier eras, it was customary upon everyone, be he rich or poor, a professional or an ordinary labourer, to make du’aa for the king. Shaikh Sa'di رحمة الله عليه used to make the following supplication:

“O Allah, protect me with Your special glance of mercy from the evil glance of Shaitaan. O Allah, make me a true servant of Yours in this dunya by gracing me with the taufeeq to obey Your commandments. Keep me steadfast on taqwa and piety. Fulfil all my ambitions of this world and the next. Allow me not to be concerned about Your enemy. Let me not be harmed with the passage of time.”

There was once a qaadhi (judge) in a certain village who in his fervour for the propagation of deen, commanded the people of the village to perform salaah and threatened to ex-communicate anyone who did not perform their salaah. Thus, the people began to perform their salaah.

Salaam to the king of kings

In the Haram Shareef, I had once seen the king arriving to make tawaaf. At that time, Saudi Arabia’s relations with Egypt were good. Hence, when the king arrived, all the Egyptians began to make du’aa for him: “May Allah Ta’ala assist you. May Allah Ta’ala help you!”

For whomsoever you have a deep attachment and reverence towards, your du’aa and respect for him will be accordingly. Rasulullah’s (sallallahu alaihi wasallam) rights over us are innumerable. For whom were the skies, the earth, the moon, sun and stars, the winds, plants and different animals created?

Had it not been for the creation of Rasulullah (sallallahu alaihi wasallam), nothing would have been created. Whatever came into existence was solely due to the blessings of Rasulullah (sallallahu alaihi wasallam). Shaikh Akbar has mentioned that Rasulullah (sallallahu alaihi wasallam) was the master of existence.

Furthermore, he has written that the substance used to create the heart is more refined and delicate than the substance used to create the body. The sense and perception of the various limbs of the body are different. The sense of the foot is different from the rest of the limbs. One can walk on stones, hot sand and sometimes even on thorns.

The physical exertion that can be accomplished with the leg is greater than the physical exertion that can be accomplished with the hand. The endurance of the leg is greater than that of the hand. The hand as well can endure certain difficulties.

The eye, in comparison, is so delicate that it cannot even endure a spec of dust and the heart is the most refined of all the organs. The legs have a limited capability. After walking for a while, they tire. The hand as well has a limited capability. It can carry up to a certain amount of weight and no more. A person’s voice can travel up to a certain distance and no further. The limitation of one’s sight is very profound.

These are all the external faculties but the heart, embedded in the body, is the king of all the limbs and the most powerful organ. The power of the heart is greater than that of the limbs. The eyes can see till the sky, whereas the heart can reach beyond that. It can traverse up to the Lauh-e-Mahfooz, even till the ‘Arsh, and the speed at which the heart travels is greater than the speed at which sight travels.

As mentioned earlier, the substance used to create the heart is very refined, therefore, the strength of its perception is very great. The substance used to create the hearts of the common people is used to create the bodies of the exclusive friends of Allah Ta’ala. Therefore, their hearts will be more refined.

The substance used for creating the hearts of the exclusive friends of Allah Ta’ala, is the same substance used for the creation of the bodies of the Ambiyaa (alaihimus salaam). Therefore, their hearts are further refined.

The substance used for the creation of the hearts of the Ambiyaa is the same substance used for the creation of Rasulullah (sallallahu alaihi wasallam). Therefore, Rasulullah’s (sallallahu alaihi wasallam) heart is even more refined.

Love, belief and obedience

It is widely accepted that one should express one’s gratitude to the person who has showered one with his favours. Thus, if the favours of Rasulullah (sallallahu alaihi wasallam) upon us are to be examined, it will be obligatory upon us to express our gratitude to Rasulullah (sallallahu alaihi wasallam). The entire universe was created because of him. How wonderful is the statement made by a certain person,

السلام اے سید اولاد آدم السلام    =   السلام اے باعث ایجاد عالم السلام

“Salaam be upon you O leader of the children of Aadam (alaihis salaam).

Salaam be upon you O means of the existence of the universe.”

Also, who was the means of us receiving the noble Qur’aan? Rasulullah (sallallahu alaihi wasallam) was the means. Who was the means of us receiving namaaz and roza? Rasulullah (sallallahu alaihi wasallam) was the means. Rasulullah (sallallahu alaihi wasallam) is the means for us receiving every bounty bestowed upon us, in this world and the hereafter. Therefore, Rasulullah (sallallahu alaihi wasallam) enjoys the most rights over us.

After a careful analysis, the rights of Rasulullah (sallallahu alaihi wasallam) are categorised into the following three:

1. Love
2. Firm belief
3. Obedience.

If these three rights are diligently practiced upon, then insha-Allah, all the rights of Rasulullah (sallallahu alaihi wasallam) will be fulfilled.

The first right of love

It is necessary upon everyone to inculcate love for Rasulullah (sallallahu alaihi wasallam). There are two types of love;

1) Natural love, which is beyond one’s control.
2) Mental love, which is developed by reflecting over the kindness, favours and merits of the beloved.

A person has a three-year-old daughter. When he returns from a journey, his daughter comes rushing to meet him shouting, “Daddy! Daddy!”

He picks her up, kisses her on the cheek, places her on his lap and puts a sweet in her mouth. This is one degree of love. It is the dictate of the love for a child. When that very same three-year-old girl grows up and becomes a woman, her father will not express his love to her in the same way. The method will differ. Similarly, the love for one’s parents differs when compared to the love for one’s children.

What type of love should one have for Rasulullah (sallallahu alaihi wasallam)? The love for Rasulullah (sallallahu alaihi wasallam) should be unique, just as Rasulullah (sallallahu alaihi wasallam) himself was unique. There was never anyone like him and nor will there ever be anyone like him. As far as being a human, Rasulullah (sallallahu alaihi wasallam) resembled the Sahaabah (radhiyallahu anhum),

إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ

“Indeed I am a man like you.” (al-Kahf:110)

But as far as the perfection which Allah Ta’ala blessed Rasulullah (sallallahu alaihi wasallam) with, none has ever possessed them nor will anyone ever possess them.

That is why Rasulullah (sallallahu alaihi wasallam) questioned the Sahaabah (radhiyallahu anhum), “Which of you can be like me? My Sustainer feeds me and gives me drink.”

(Rasulullah (sallallahu alaihi wasallam) said this when the Sahaabah (radhiyallahu anhum) desired to observe saum-e-wisaal and he had prohibited them from it. [Saum-e-wisaal is to fast for many days continuously without partaking of sehri and iftaar.])

The point is that the love for Rasulullah (sallallahu alaihi wasallam) should be a unique and totally different category of love. This example can be found in the lives of the Sahaabah (radhiyallahu anhum). To express it in words is difficult indeed. The way to express it is that one should bring the correct aqeedat into one’s life.

The second right – Aqeedat

The love one has for Rasulullah (sallallahu alaihi wasallam) should assume the form of aqeedat. What does this mean? This means that the belief embedded in the heart, is that my greatest benefactor from the creation is non other than Rasulullah (sallallahu alaihi wasallam), and whatever he has mentioned is the absolute truth.

The statements of great leaders, doctors and intellectuals of the world can be deceiving but the statements of Rasulullah (sallallahu alaihi wasallam) are the transcendental truth. This is the gist of aqeedat. This will make us successful. Without this level of aqeedat, we will be unsuccessful.

Love minus belief

During the forty years prior to prophethood, the people had witnessed the purity of Rasulullah’s (sallallahu alaihi wasallam) life. During his childhood, he did not play like other children. As he grew older, Rasulullah (sallallahu alaihi wasallam) did not get embroiled in mischief making like other children. As a youth, he did not entertain desires and fanciful ideologies like other youth.

The piety of Rasulullah (sallallahu alaihi wasallam) was acknowledged by all and sundry. He was titled “The trustworthy one” and “The truthful one”. People left their possessions in his trust. Rasulullah (sallallahu alaihi wasallam) never misappropriated the wealth of anyone. Never had a wrong word ever been uttered by the blessed tongue of Rasulullah (sallallahu alaihi wasallam). He never said anything to disgrace anyone nor had he ever looked at anyone with contempt.

That Rasulullah (sallallahu alaihi wasallam) was a paragon of perfection was unanimously accepted by the Arabs. Thereafter, Rasulullah (sallallahu alaihi wasallam) began receiving revelation and after a period of time, the following aayat was revealed:

وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ

“And warn your close relatives.” (ash-Shu`araa:214)

The first people to whom Rasulullah (sallallahu alaihi wasallam) was commanded to convey the message of Islam were to his close relatives. The reason for this is that the life of the messenger who is commissioned to convey the commands of Allah Ta’ala to the people, has to be pure and his family members easily attested to the purity of his life. Thus, Rasulullah (sallallahu alaihi wasallam) gathered his family members to warn them of Allah’s punishment.

Rasulullah (sallallahu alaihi wasallam) ascended Mount Safa and began calling out to his family members individually by their names. In that era, there were not so many buildings in Makkah Shareef as presently found and the population as well was much smaller in comparison. Allah Ta’ala made it such that the voice of Rasulullah (sallallahu alaihi wasallam) was heard by one and all. If Allah Ta’ala wanted to do it directly (without the medium of Rasulullah (sallallahu alaihi wasallam)), He could have done so.

Abu Lahab

On hearing the voice of Rasulullah (sallallahu alaihi wasallam), the people became perturbed as this did not sound like the voice of an ordinary person. This was the voice of Rasulullah (sallallahu alaihi wasallam) who was instructed by Allah Ta’ala to make this call. Thus, his voice had a majesty and magnanimity to it. When the people heard his voice, they became fearful and quickly left their work and gathered at Mount Safa. Those who could not come due to some unforeseen circumstance sent others in their place.

Before addressing them, as a test Rasulullah (sallallahu alaihi wasallam), with great tact and wisdom, made the people admit to one fact.

“Inform me! If I say that an enemy is at the bottom of this hill, waiting to launch an attack on you in the morning, will you believe me?” Rasulullah (sallallahu alaihi wasallam) asked.

A customary practice amongst the Arabs was that they used to launch attacks on the enemy in the last portion of the night when people are generally relaxed and negligent. If the presence of the enemy is known beforehand, suitable arrangements could be made. Rasulullah (sallallahu alaihi wasallam) asked them if they would believe him in such a circumstance.

“Most certainly,” they admitted. “We have not heard any false statement uttered from your mouth.”

Not once was an incorrect statement ever uttered from the blessed tongue of Rasulullah (sallallahu alaihi wasallam) in the past forty years. The people were ready to believe him whether they saw the enemy or not. When they had admitted to his truthfulness, he (sallallahu alaihi wasallam) then warned them of Allah Ta’ala’s punishment.

Present in the gathering was the one who professed the greatest love for Rasulullah (sallallahu alaihi wasallam), the paternal uncle of Rasulullah (sallallahu alaihi wasallam), Abu Lahab. Abu Lahab was the first person to deny Rasulullah (sallallahu alaihi wasallam).

“May your hand be destroyed,” he indignantly retorted. “Was this the only reason for gathering us here?’

This blasphemous statement could not be tolerated in the court of Allah Ta’ala. So Allah Ta’ala Himself replied by revealing the verse:

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

“May both hands of Abu Lahab be destroyed!” (al-Lahab:1)

The point being made is that to suffice on love only is incorrect. Abu Lahab had great love for Rasulullah (sallallahu alaihi wasallam). Allah Ta’ala only knows how many times Abu Lahab must have taken Rasulullah (sallallahu alaihi wasallam) in his lap. Abu Lahab had a slave girl by the name of Thuwaybah. When she had informed him that his nephew, i.e. Rasulullah (sallallahu alaihi wasallam), was born he became so pleased with this good news that he freed Thuwaybah with an indication of his hand.

Thereafter, Rasulullah (sallallahu alaihi wasallam) began reciting the Qur’aan and spreading its message. Some people believed in his message, whilst others did not. After Abu Lahab’s demise, Hadhrat Abbas (radhiyallahu anhu) had seen him in a dream and asked him about his condition. Abu Lahab replied that he was undergoing severe punishment. Only the finger that was used to free the slave girl was saved from punishment.

People become over sentimental when they hear about this dream and they say: “See. Because of the love for Rasulullah (sallallahu alaihi wasallam) even Abu Lahab got saved from Allah’s punishment.”

Where did Abu Lahab gain salvation from Allah’s punishment? Allah Ta’ala explicitly states in the Qur’aan:

سَيَصْلَى نَارًا ذَاتَ لَهَبٍ

“Soon he will enter into a raging fire.” (al-Lahab:3)

And whose dream was this? Only the dreams of the Ambiyaa (alaihimus salaam) are true, not the dreams of everyone. Also, Abu Lahab himself has stated in the dream that he is undergoing severe punishment and only his finger has received emancipation. Is this any form of salvation? What about the rest of the body?

During his lifetime, how many a times had he not carried Rasulullah (sallallahu alaihi wasallam) on his shoulders, or placed him on his lap. But these parts of the body did not get saved from the severe chastisement of Allah Ta’ala! Love alone is insufficient. Together with love the correct aqeedat has to be inculcated. Abu Lahab did not possess the correct aqeedat.

Abu Jahal’s testimony

Akhnas bin Shareeq once asked Abu Jahal: “O Abu Jahl! Now we are alone. Be truthful to me. Is Muhammad (sallallahu alaihi wasallam) speaking lies?”

“The fact is that whatever Muhammad (sallallahu alaihi wasallam) says is the truth. He does not speak lies. However the revelation that comes to him is false,” Abu Jahal admitted.

Having experienced the truthfulness of Rasulullah (sallallahu alaihi wasallam) for the last forty years, Abu Jahal did not have the courage to dare accuse Rasulullah (sallallahu alaihi wasallam) of speaking lies.

Thus, Imaan is based on two testimonies – To testify that Allah Ta’ala is one and that Rasulullah (sallallahu alaihi wasallam) is the last Nabi. Accepting the Oneness of Allah Ta’ala alone is insufficient. One also has to accept the prophethood of Rasulullah (sallallahu alaihi wasallam). Whoever does not believe in the prophethood of Rasulullah (sallallahu alaihi wasallam) can never gain salvation.

Moulana Jaami رحمة الله عليه has written in his book, Nafakhaat-ul-Ins that once, while on a journey, he stopped at a Musjid to rest. During the night, in his dream, he saw a gathering at the other end of the Musjid. He enquired the reason for the gathering and was told that Rasulullah (sallallahu alaihi wasallam) had arrived. He joined the gathering and had the privilege of meeting Rasulullah (sallallahu alaihi wasallam). He queried about the condition of several people that had left the world.

When he asked about Imaam Ghazaali رحمة الله عليه, he was told that Imaam Ghazaali succeeded in attaining his goal. He then asked about Ibn-e-Seena.

“He tried to reach Allah without me, hence he was flung into the fire of Jahannum,” Rasulullah (sallallahu alaihi wasallam) replied.

It is impossible to reach Allah Ta’ala without following Rasulullah (sallallahu alaihi wasallam). It is therefore imperative that together with love for Rasulullah (sallallahu alaihi wasallam), we also have the correct aqeedat. The love will be of benefit only when it is accompanied with the correct aqeedat. Abu Lahab, as well as all the Arabs, had love for Rasulullah (sallallahu alaihi wasallam) but they did not have the correct aqeedat. Without aqeedat, the love cannot become a means of salvation in the Hereafter.

The third right – Obedience

The third right that Rasulullah (sallallahu alaihi wasallam) enjoys over us is obedience. Together with love and aqeedat, one has to inculcate obedience as well. When the highest levels of love and aqeedat are inculcated, automatically the highest level of obedience will be acquired.

If we examine the lives of the Sahaabah (radhiyallahu anhum), these concepts will come to light. It is recorded in the books of ahaadeeth that the first battle of Islam was the Battle of Badr. In this battle, a structure was built for Rasulullah (sallallahu alaihi wasallam) so that the Sahaabah (radhiyallahu anhum) could consult with him ((sallallahu alaihi wasallam)) if they desired.

Hadhrat Abu Bakr (radhiyallahu anhu) was appointed to guard Rasulullah (sallallahu alaihi wasallam). If any enemy merely raised his eyebrows and glared at Rasulullah (sallallahu alaihi wasallam), Hadhrat Abu Bakr (radhiyallahu anhu) would dart like an arrow in his direction and launch an attack on him. Amongst those who ventured with their swords to attack Rasulullah (sallallahu alaihi wasallam) was the son of Abu Bakr (radhiyallahu anhu).

At a later period, when he was also blessed with accepting Islam, he mentioned to Hadhrat Abu Bakr (radhiyallahu anhu): “O my father. During the battle of Badr, I had a chance to kill you. I spared you on account of you being my father.”

“You had spared me because of my relation to you. If I had the opportunity to kill you, I would have most certainly done so,” Abu Bakr (radhiyallahu anhu) emphatically disclosed.

Rasulullah (sallallahu alaihi wasallam) has mentioned: “None of you is a perfect believer until I am more beloved to you than your parents, children and all mankind.”

Imaan demands that the love for Rasulullah (sallallahu alaihi wasallam) be greater than the love for anyone else. This can be best assessed at the time of a crisis. The father of a Sahaabi (radhiyallahu anhu) once uttered blasphemous words against Rasulullah (sallallahu alaihi wasallam). This Sahaabi (radhiyallahu anhu) could not tolerate his father’s caustic speech against Rasulullah (sallallahu alaihi wasallam). Therefore, he struck his father across the face.

He then presented himself before Rasulullah (sallallahu alaihi wasallam) and, after reporting what had transpired, requested Rasulullah (sallallahu alaihi wasallam) to make du`aa for his father’s hidaayat. Rasulullah (sallallahu alaihi wasallam) made du’aa and his father was blessed with Islam.

This Sahaabi (radhiyallahu anhu) fulfilled the right of Rasulullah (sallallahu alaihi wasallam) by slapping his father and he fulfilled his father’s right by requesting Rasulullah (sallallahu alaihi wasallam) to make du`aa for him.

Hadhrat Umm-e-Habeebah (radhiyallahu anha)

Abu Sufyan, until he accepted Islam, was the commander of the army fighting against Rasulullah (sallallahu alaihi wasallam). He once went to visit his daughter, Umm-e-Habeebah (radhiyallahu anha), one of the chaste wives of Rasulullah (sallallahu alaihi wasallam) and the sister of Mu’aawiyah (radhiyallahu anhu).

When Abu Sufyan came to her house, she immediately folded up the bedding and placed it aside. “O my daughter. What is this?” asked Abu Sufyan, shocked at her action. “It is a known etiquette that a daughter will spread out her bedding for her father.”

“This bedding is the bedding of Rasulullah (sallallahu alaihi wasallam) and you are impure. Therefore, you are not worthy of sitting on this bedding,” Umm-e-Habeebah (radhiyallahu anha) explicitly stated.

We understand that her love for Rasulullah (sallallahu alaihi wasallam) was greater than that for her father.

Prior to Islam, the Sahaabah (radhiyallahu anhum) used to marry numerous wives and many of them even had as many as ten wives. When the laws pertaining to marriage were revealed and Rasulullah (sallallahu alaihi wasallam) announced that marrying more than four women was impermissible, they immediately separated themselves from their surplus wives, despite having developed a deep bond of attachment to them.

Hadhrat Khubaib (radhiy​allahu anhu)

Hadhrat Khubaib (radhiyallahu anhu) was captured in one of the battles. His captors asked him: “Would you not prefer that you be released and Muhammad (sallallahu alaihi wasallam) be killed in your place?”

“O you wretched lot,” he snapped back. “You are asking me such a question? I will not be able to tolerate relaxing at home whilst even a thorn is pricking Rasulullah (sallallahu alaihi wasallam).”

In the battle of Uhud, Hadhrat Talhah (radhiyallahu anhu) used his hand as a shield to protect Rasulullah (sallallahu alaihi wasallam) from the enemies’ arrows. It resulted in his hand becoming paralysed. The Sahaabah (radhiyallahu anhum) loved Rasulullah (sallallahu alaihi wasallam) more than themselves.

Hadhrat Fatimah (radhiyallahu an​ha)

Hadhrat Fatimah (radhiyallahu anha) was the most beloved daughter of Rasulullah (sallallahu alaihi wasallam). The level of her love and aqeedat for Rasulullah (sallallahu alaihi wasallam) was of a very high standard. The proof of her love for Rasulullah (sallallahu alaihi wasallam) is understood from the following hadeeth:

“Fatimah (radhiyallahu anha) is part of me. Whoever harms her, harms me,” whilst the proof of her aqeedat is that Rasulullah (sallallahu alaihi wasallam) has said: “Fatimah (radhiyallahu anha) will be the leader of the women in Jannah.”

Despite her high level of love and aqeedat, Rasulullah (sallallahu alaihi wasallam) gave her the following warning: “O Fatimah! Take from me how much you want of the dunya. In the Hereafter, only your good deeds will be of benefit to you. Do not fall into the misconception that you are the daughter of a Nabi.”

From this we conclude that it is necessary to have obedience together with love and aqeedat.

Hadhrat Abdullah bin Mas’ood (radhiyallahu anhu)

On one occasion, Rasulullah (sallallahu alaihi wasallam) ascended the mimbar and instructed the Sahaabah (radhiyallahu anhum) to sit. All the Sahaabah (radhiyallahu anhum) immediately sat down. Abdullah bin Mas’ood (radhiyallahu anhu), who was still outside the Musjid by the shoe section, also sat down. He did not think to himself that the instruction is only for those inside the Musjid. The Sahaabah (radhiyallahu anhum) always kept death in front of them. Hadhrat Ibnu Mas’ood (radhiyallahu anhu) thought to himself, “If I die before entering the Musjid and tomorrow on the Day of Qiyaamah Allah Ta’ala will ask me: ‘You heard the instruction of My Nabi to sit and you did not comply. Why did you not sit?’ What reply will I have?” Therefore, he immediately sat down.

When Rasulullah (sallallahu alaihi wasallam) saw him sitting outside, Rasulullah (sallallahu alaihi wasallam) said: “O Ibnu Mas’ood, come inside.”

This was the level of the Sahaabah’s obedience to Rasulullah (sallallahu alaihi wasallam) coupled with the highest levels of love and aqeedat.

May Allah Ta’ala bless us with a fraction of such love, aqeedat and obedience. Aameen.

Al-Haadi - Site Map