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Tuesday, August 27, 2013

Holy Blood Of Imam Hussein A. S

Incident of a bird who was covered by the blood of Imam Hussein [Alahe Sallat OoWaSallam]After the martyrdom of Imam Hussein (as), abird whose color was white landed on the dead body of Imam (as). He covered his wings in the blood Imam Hussein (as) and went to a place where many birds were sat in the shade of trees and were talking about their food . Upon reaching there he said to the other birds, "Alas! You are talking about your food and the Grandson(as) of RasoolAllah (saw) has been slaughtered on the plains of Karbala. His dead body is lying on the hot sands and His blood is still fresh. When the other birds heard this news, they flew to Karbala and saw Imam Hussein (as) laid slaughtered while the accursed army of yazid(la) was taking His Holy Head towards Kufa. Imam (as)’s dead body waslying there without ghusl or kaffan,and His sacred body had been trampled underthe hooves of the horses. The hot sand of the desert was covering Imam(as)’s dead body. The animals of the jungle and jinns were coming for the ziarat of Imam (as). When the birds saw this great scene of oppression, they started crying loudly. All of the birds covered their wings with the Holy Blood ofImam (as) and flew in different directions.They started telling people, "O’ people, Imam Hussein (as) has been slaughtered in Karbala. Muslims have destroyed the whole Family of RasoolAllah (saw)." Wherever these birds went,other birds would also gather around them. All would mourn Imam Hussein(as). One of these birds came to Medina and went to the shrine of RasoolAllah(saw). He kept tellingRasoolAllah (saw) about how Imam Hussein(as) was slaughtered. When the other birds saw this bird, they gathered around him and all began mourning Imam Hussein (as). When the people ofMedina saw this scene, they could not understand what had happened. They noted the day of the crying of these birds . Then after some time, the news of the martyrdom of Imam Hussein (as)came to Medina , then they realized Imam Hussein (as) had been martyred onthe same day they had seen these birds gathered at the shrine of RasoolAllah(saw) offering their condolences.One bird flew from the shrine of RasoolAllah(saw) and landed in the garden of a Jew. He sat upon a tree and cried over Imam Hussein (as) the entire night.The owner of this garden had a daughter who was blind and disabled. The Jew would bring his daughter in the day and bringher back into the home during the evening. That day however the Jew was very busy and could not take his daughter back to the home. So the girl spent the whole night under the tree in which the bird was sat mourning over Imam Hussein (as).A drop of Imam Hussein (as)’s holy blood fell from his wings onto one eye of that blind girl. With the blessing of the blood of Imam Hussein (as), her sightwas immediately restored. Then another drop of the blood of Imam Hussein(as) fell onto her other eye and sight in that eye was also immediately restored. Then a few drops fell on her body.With the blessing of the Holy Blood of Imam Hussein (as), all of her disabilities were healed.In the morning, when the father came in the garden , he saw a healthy girl walking in the garden. He asked her "Do youknow where my sick and blind daughter has gone?"The daughter replied, "O’my father, I think youdo not recognize me. I am yoursick and disabled daughter." Upon hearing this,the Jew fell unconscious.When he came to, he asked his daughter howshe had been cured. The daughter took hold of the hand of her fatherand brought him to the tree upon which the bird was sitting and mourning Imam Hussein (as). The daughter said , "O’my father, in the night when I waslying under this tree. A few drops of blood fell down from the wings of this bird and with the blessing of that blood I was cured." That Jew said to the bird,"O’bird, for the sake of the one who created you, speak to me in my language."Allah blessed this bird with the ability to speak in the human language.The bird said, "I was sitting with my fellowbirds when suddenly another birdcame and said, "O’ birds, you are busy in gossips here while Imam Hussein(as) has been slaughtered in Karbala. The oppressors have beheaded Him and His whole Family has been destroyed. Upon hearing this, we immediately went to the desert of Karbala where we saw the dead body of Imam Hussein(as) laying on the plains of Karbala with His Holy Blood still freshly flowing.We covered our wings with His Holy Blood andflew in different directions. I came here to offer my condolences to RasoolAllah (saw)." When the Jew heard this, he said, "No doubt the religion of the grandfather of Imam Hussein (as) isthe true religion. If there is this much great blessing contained in a few dropsof His Holy Blood, then what would be the status of such personality."The Jew embraced Islam immediately alongwith 500 people from his tribe.(Mantaqib Tareehi page no 107-109)

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Adab Of The Sufis

Adab of the Sufis | the purifying ones.. truly who purifies the inner-self succeeds,and who corrupts it fails! - The QuranI have been sent to perfect good manners ...Righteousness is good character.- Prophet MuhammadAdab is courtesy, respect, appropriateness. Adab is not formality; it helps to create the context in which we develop our humanness.Every situation and relationship has its proper adab: between students on the path, in relationto family members and elders, in relation toone's shaikh. Every level of being also has its adab, including coming into the presence ofTruth (Al-Haqq).The model of adab in the Sufi tradition is the Prophet Muhammad (peace and blessing uponhim), who said: "None of you will have authentic faith until your hearts are made right,nor will your hearts be made right until your tongues be made right, nor will your tongues be made right until your actions be maderight."Awareness of some simplified aspects of adab:. To be Straight forward with sincerity and truthfulness.. To be aware of and have regret for our own faults, rather than finding fault with others.. To be free from the preoccupation, worry,vanity and ambition over the world and the worldly.. To be indifferent to the praise or blame of the general public.. To do what one does for God's sake-not forthe desire for reward or the fear of punishment.. To adopt an appropriate humility and invisibility in public and in the meetings of the dervishes.. To serve the good of one's brothers and sisters with all one's physical and other resources .. To seek to heal any wound you may have caused to another, and to correct any misunderstanding within three days if possible.. To know that no good will come out of the expression of anger or excessive hilarity.. To be patient with difficulties.. To be indifferent to favor or benefit foroneself, for "receiving one's due.". To be free of spiritual envy and ambition,including the desires to lead or teach.. To strive to increase one's knowledge ofSufism (the Gnosis, the Marifa, the Knowledgeof God and self). To be willing to struggle with one's ego asmuch as it prevents one from following proper adab, and to realize that the greatest ally isLove.. To seek instead to make one's practices moreand more inwardly sincere, rather than outwardly apparent."Technology of the Heart"thanks to brother.

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How Hazrat Sultan Bahoo Found Perfect Murshid

"As the saint himself says that when he did not find any true seeker to impart his spiritual wealth and blessings, he decided to transform this esoteric wealth into writing and thus madeit available for generations to come""Hazrath Sultan Bahu's initiation into the spiritual world was both esoteric and exoteric.In his book ` Amirul Kaunain ' he writes that`for thirty years I have traveled far and wide insearch of a Perfect Murshid (Spiritual Master)'.During this period he met innumerable spiritual guides and spent time with many ofthem, serving them in every respect and receiving spiritual light and blessings from them.Esoterically, Hazrath Sultan Bahu was initiatedby the Prophet Muhammed (Peace BE UPONHIM ) himself. He received instructions and spiritual guidance from the fountain -head ofall lights himself (PBUH) and was accepted asa child of light in the court of Hazrath Syeda Bibi Pak Fatima, the lady of light and her husband Hazrath Imam Mawla Ali"Hazrath Sultan Bahu in one stanza in his Abyat'(Punjabi Poems) he says:Murshid should be like a goldsmith Roasting dross in crucible Taking out the wholesome metal Shape rings irresistible Polish them for ladies' ears Who will look adorable Through true Murshid, every moment Bahu's Fate is changeable '.At another place he says:Mystic ways without a Murshid Try to tread and, sure, get lost..... Murshid perfect keeps you Happy in this life and life to come rids you of the pangs of hungerTurns to silver pure and shining..

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Saturday, August 10, 2013

How To Perform Ghusl?



How To Perform Ghusl?

Ghusal is an act of washing the whole body

from the head to the toe. "Ghusal" means
"Bath." We must use clean running water to
have a Ghusal so that all the dirt will be
removed from our body.
Method of Making Ghusal
Read the Niyyah:
1. Wash both your hands up to the wrist.
2. Wash the private parts properly to remove
all the dirt. Remove all pubic hair and the hair
from under the arms.
3. Make WUDU. Ensure that the mouth and the
nostrils are washed properly. Also brush your
teeth and gargle your mouth till the throat.
4. Wash the entire head properly.
5. Then wash the entire body, making sure that
every part is washed properly. Start with the
right-hand side of the body and then the left-
hand side.
6. When you have completed the Ghusal, dry
the whole body with a clean towel and get
dressed as quickly as possible.
The Fards (Faraa'id) of Ghusal
Now that you have a brief idea of how to make
Ghusal, you should learn the Fards (Faraa'id)
of Ghusal which are:
1. To wash the whole mouth. If you are not
fasting, then you must gargle your mouth until
the water reaches the throat.
2. To cleanse the nostrils.
3. To wash the whole body thoroughly from the
head to the toe.
The Sunnahs of Ghusal
There are certain actions in Ghusal which are
Sunnah. If you perform these actions you will
get great Thawaab. These actions are:
1. The person should make the Niyyah or
intention for Ghusal.
2. Washing the hands 3 times till the wrist.
3. Washing the private parts thoroughly.
4. All dirt from the body should be removed.
5. To perform the Wudu.
6. To pour water over the right shoulder 3
times and then over the left shoulder 3 times.
7. To pour water over the head and the whole
body 3 times.
8. Washing the feet when Ghusal is completed
and then leaving the place of Ghusal.
9. To make Ghusal in a private place. If you
are making Ghusal in the bathroom, make sure
that the door is closed and nobody can see
you.
10. Make sure that you do not read or speak
while making Ghusal. If somebody does call
you and you need to reply then make a noise
or sound like you are clearing your throat. The
person will know that you are making Ghusal
and will not disturb you.
11. To dry the body with a clean towel or
cloth.
Note:
(a) Do not face the Qiblah when making
Ghusal or making Istinja. Remember not to
build toilets and bathrooms facing the Qiblah.
(b) You may stand or sit when making Ghusal,
but it is better that you sit.
(c) Do not waste water.
When is it Sunnah to make Ghusal?
There are certain occasions in which it is
Sunnah to make Ghusal. Some of these
occasions are:
1. For Jummah Salaah.
2. For both the Eids (Eid-ul-Fitr and Eid-ul-
Adha).
3. On the Day of Arafaat.
4. Before one wears the Ihraam.
When is it Mustahab to make Ghusal?
It is "Mustahab" or "preferable" to make
Ghusal on the following occasions :
1. Staying at Arafaat.
2. Staying at Muzdalifa.
3. When entering Masjidul Haram.
4. When visiting the Masjid-un-Nabawi.
5. Making Tawaaf.
6. When entering Mina.
7. When stoning the Shaytaan (on the 3 days).
8. Laylatul Baraat (Night of Baraat).
9. Laylatul Qadr (Night of Power).
10. On the night of Arafaat.
11. For the Mawlood-un-Nabi (sallal laahu
alaihi wasallam) and when attending all
Islamic functions.
12. After making Ghusal for the dead.
13. After the person is cured of madness or
illness.
14. After unconsciousness.
15. After intoxication (drunkenness).
16. Before making Tauba.
17. When wearing new clothes.
18. After returning from a journey.
19. For most of the Nawaafil Salaah like
Salaatul Istisqa and others.
20. When there is unnatural darkness in the
skies.
21. On the afternoon of a very hot day to wash
away perspiration.
22. When embracing Islam.

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Can Muslim Women Visit Graves



Can Muslim Women Visit Graves


by Dr. G. F. Haddad
In his recent booklet, Advice to our Brothers
the Scholars of Najd, Sayyid Yusuf al-Rifa`i
states, addressing present-day Wahhabis: "You
forbid women from visiting the noble Baqi`
with no agreed-upon, clear and explicit proof
from the Law!" The following is a
demonstration of the permissibility of visits to
al-Baqi` according to the principles of Sacred
Law and the proof-texts of the Sunna.
Those who object to the visitation of graves by
women adduce chiefly three hadiths as their
proof, two of these being the weak-chained
narrations, (a) "Allah curses the women who
visit the graves"1 (la`ana Allahu zâ'irât al-
qubûr) and (b) "Allah curses the women who
visit the graves and take them for places of
worship and candles,"2 the third one being, (c)
"Allah curses the women who frequently visit
the graves" 3 (la`ana Allahu zawwârât al-
qubûr).
As indicated by Sayyid al-Rifa`i, the above
narrations do not constitute "agreed-upon,
clear and explicit proof from the Law" for the
prohibition of women from visiting graves in
Islam. Accordingly, the majority of the Ulema
concur that women are permitted to visit the
graves if there is no danger of temptation and
sin.4 This is established by the following
proofs:
1. The Prophet - Allah bless and greet him -
said: "I forbade you to visit the graves but
[now] do visit them!"5
2. `A'isha - Allah be well-pleased with her -
said: "The Prophet - Allah bless and greet him
- forbade the visitation of graves then
permitted it, and I think he said: `For, truly,
they remind you of the hereafter.'"6
3. `A'isha visited came to Mecca after her
brother's death saying, "Where is the grave of
my brother?" Then she came to the grave and
prayed over him, a month after his death.7
Another version states that Ibn Abi Mulayka
said: "`A'isha's brother died six miles away
from Makka, so we carried him until we
reached Makka and buried him there. `A'isha
came to us after that and reproached us for
doing so. Then she said: `Where is the grave of
my brother?' We showed it to her and she
alighted in her howdah and prayed at his
grave."8< /p>
4. When `Abd Allah ibn Mulayka saw `A'isha
visiting the grave of her brother `Abd al-
Rahman he said to her: "Did not the Prophet -
Allah bless and greet him - forbid this
[visitation of graves]?" She replied: "Yes, he
had forbidden it. Then he ordered to visit
them."9 Ibn `Abd al-Barr mentions that Imam
Ahmad adduces this report as proof that
women are permitted to visit the graves.10
The wording and verb tenses used by the
Prophet - Allah bless and greet him - and the
Companions in the above narrations show that
these narrations explicitly abrogate the
narrations that express prohibition. This is
confirmed by al-Hakim who narrated the
hadith: "Allah curses the women who
frequently visit the graves" then said: "Those
narrations pertaining to prohibition from
visiting the graves are abrogated, the abrogator
being the hadith of `Alqama ibn Marthad, from
Sulayman ibn Burayda, from his father, from
the Prophet - Allah bless and greet him -: `I
forbade you to visit the graves but [now] do
visit them!'"11
5. Due to her strictness, and perhaps in
confirmation of Ibn Abi Mulayka's remark,
`A'isha disliked to visit the grave of her
brother as is evident from her remark in al-
Tirmidhi's narration of her visitation to `Abd
al-Rahman: "If I had been present at the time
of your death I would have never visited you
[now]."12 Yet this is another proof that she did
not understand the Prophet's - Allah bless and
greet him - prohibition as absolute - were it
not abrogated - since she did allow herself the
visitation of her brother despite it.
6. The Prophet - Allah bless and greet him -
passed by a woman who was weeping next to
a grave and said: "Fear Allah and be
steadfast!" She replied: "Leave me alone! You
were not afflicted with my affliction" - without
recognizing him. Then she was told that this
was the Prophet - Allah bless and greet him -.
She came to see him and did not find anyone
at the door [so entered directly] and said: "I
did not recognize you!" He replied:
"Steadfastness is only at the first shock."13
7. `A'isha asked: "What should I say, O
Messenger of Allah [at al-Baqi`]?" He replied:
"Say: `Greeting to you, O people of the abodes
among the men and women believers! May
Allah grant mercy to those of you and us who
went ahead and those who tarried back! Truly
we shall - if Allah wills - join up with you.'"14
Al-Bayhaqi, Ibn Hajar and al-Nawawi said that
the above narrations show that it is permitted
for women to visit the graves in confirmation
of `A'isha's visitation of her brother, as the
Prophet - Allah bless and greet him - only
admonished the mourning woman to be
steadfast without forbidding her from visiting
the grave, and he gave instructions to `A'isha
on what to say when visiting the graves.15
8. The Prophet - Allah bless and greet him -
said: "I had forbidden you to visit the graves
but Muhammad has been permitted to visit the
grave of his mother, so visit them, for truly,
they remind you of the hereafter."16
9. Another version states: "I had forbidden you
to visit the graves but do visit them for they
truly remind one of the hereafter."17
10. Another version states: "Whoever wants to
visit the graves [may], truly they remind of the
hereafter."18
11. Another version states: "I had forbidden
you to visit the graves but do visit them, for
they help to renounce the world and they
remind of the hereafter."19
12. Another version states: "I forbade you to
visit the graves then it appeared to me that
they soften the heart, bring tears to the eyes,
and remind one of the hereafter. Therefore,
visit them, but do not say reprehensible
things!"20
The proof for the visitation of women in the
above five narrations is that the positive
effects of remembering the hereafter, weeping,
and softening the heart are not exclusively
limited to men but extend to women as well.
Therefore women are also addressed by these
narrations which are to be taken in the most
general, inclusive sense. This is confirmed by
the practice of Fatima - Allah be well-pleased
with her! - the daughter of the Prophet - Allah
bless and greet him - as shown in the
following two narrations:
13. Imam Ja`far al-Sadiq narrated with his
chain from al-Hasan ibn `Ali that Fatima the
daughter of the Prophet - Allah bless and greet
him - - may Allah be well-pleased with all of
them! - used to visit the grave of her uncle
Hamza ibn `Abd al-Muttalib every Jumu`a21
and she used to pray and weep there.22
Another version adds that she had marked the
grave with a rock in order to recognize it.23
14. The women wept over Ruqiyya - Allah be
well-pleased with her! - when she died, so
`Umar tried to forbid them but the Messenger
of Allah - Allah bless and greet him - said,
"Wait, O `Umar!" Then he said: "[Women,]
beware of the devil's croaking! As long as it
comes from the eye and the heart, it is coming
from mercy; and as long as it comes from the
tongue and the hand,24 it is coming from
Satan." Whereupon, Fatima began to weep over
the grave of Ruqiyya and the Prophet - Allah
bless and greet him - was wiping her tears
from her face with his hand - or, the narrator
said, his sleeve.25
Even if we should consider the first two of the
three hadiths adduced by the objectors (a and
b) authentic as a handful of scholars did, they
do not form proof for prohibition, for two
reasons. First, they are abrogated according to
the more correct view as demonstrated.
Second, they elucidate one another and are
elucidated by the third hadith adduced (c), in
the sense that the curse does not concern
women who visit the graves in absolute terms,
but only those women who both (1) visit
excessively and (2) commit certain
reprehensible acts during visitation as stated
by al-Tirmidhi, al-Baghawi, al-Tahawi, al-
Qurtubi, and others.26 This qualified
prohibition is confirmed by the fact that the
soundest version of the prohibition hadith
states, "Allah curses the women who
*frequently* visit the graves," in which case
the prohibition is patently restrictive,
concerning only a specific group of women
and not all of them.
Another confirmation is that this qualified
prohibition extends to men as well, as stated in
the hadith of the Prophet - Allah bless and
greet him -: "Allah curse the Jews and
Christians! They took the graves of their
Prophets as places of worship."27 This men-
inclusive qualified prohibition is further
confirmed by the version stating: "I forbade
you from visiting the graves and now [allow
you to] visit them, but do not utter words that
make your Lord angry!"28
The gist of this documentation is not that
Muslim women today are indifferently
permitted to visit the graves, since temptation
and sin abound in our time and there is little
or no observance of the obligations of Sacred
Law shown by either Muslim men or women
who visit the graves. To say the least, as al-
Bayhaqi said: "If women keep themselves clear
from following funeral processions, going out
to cemetaries, and visiting graves, it would be
healthier for their Religion - and from Allah
comes success."29 As far as we know, this is
the Consensus of the Imams of Ahl al-Sunna.
Yet, the negative situation of contemporary
Muslim visitors to city and country cemetaries
hardly applies to the women pilgrims who visit
al-Baqi` and the Prophet - Allah bless and
greet him - in Madina, where the effusion of
emotion is somehow counter-balanced by the
natural decorum of Madina al-Munawwara.
Therefore their status there should be that of
allowance together with male Muslims rather
than prohibition as confirmed by the fatwa of
the Ulema and contrary to the claims of a
handful of Wahhabi dissenters such as the late
`Abd al-`Aziz ibn Baz, Muhammad ibn Ibrahim
ibn `Abd al-Latif, Hammad al-Ansari and his
student Bakr Abu Zayd, the late Abu Bakr al-
Jaza'iri, and others of the circle who hold sway
over the religious jurisdiction of the Two
Sanctuaries.
As for the absolute prohibition, including the
Mosque and al-Baqi` in Madina, insisted upon
by Bakr Abu Zayd in his epistle titled "Juz' fi
Ziyarat al-Nisa' li al-Qubur"30 and his odd
claim that the narrations prohibiting women
from following the funeral bier apply to prove
the prohibition of visitation, such claims stem
from an unreasonable, stubborn rejection of
the evidence and a blind following of the
familiar founts of misguided originality and
nonconformity - Ibn Taymiyya and Ibn al-
Qayyim. But truth is more deserving of being
followed than eminent figures. And from Allah
alone comes all success, and Allah Most High
knows best.
NOTES
1 Narrated from Abu Hurayra by Ibn Hibban in
his Sahih (7:452 #3178) with a weak chain
because of `Umar ibn Abi Salama ibn `Abd al-
Rahman al-Zuhri who is weak as stated by al-
Arna'ut and Ma`ruf in Tahrir al-Taqrib (3:74
#4910). Also narrated from Hassan ibn Thabit
from the Prophet - Allah bless and greet him -
by Ibn Abi Shayba (3:31) with a weak chain
because of `Abd al-Rahman ibn Bahman who
is of unknown rank as a narrator (majhûl). The
hadith itself is acceptable as "fair due to
witness and corroborating chains and
versions" (hasan lighayrih) as stated by al-
Arna'ut in the Musnad (5:128 n. 2).
2 Narrated from Ibn `Abbas by al-Tirmidhi
(hasan), Abu Dawud, al-Nasa'i in both in al-
Sunan and al-Sunan al-Kubra (1:657 #2174),
Ahmad, Ibn Abi Shayba (2:151, 3:30), al-
Tahawi in Sharh Mushkil al-Athar (12:178-179
#4741-4742), al-Baghawi in Sharh al-Sunna
(2:416-417 #510), Ibn Hibban (7:452-454
#3179-3180), al-Hakim (1990 ed. 1:530) who
indicated its weakness, al-Bayhaqi in al-Sunan
al-Kubra (4:78 #6992), Ibn al-Ja`d in his
Musnad (p. 224), al-Tabarani in al-Kabir
(12:148), and al-Haythami in Mawarid al-
Zam'an (p. 200), all with the same weak chain
containing Abu Salih Mawla Umm Hani' who is
weak as stated by Ibn Hajar in al-Mundhiri's
al-Targhib (1997 ed. 4:190) and al-Arna'ut in
Sahih Ibn Hibban and the Musnad (5:128
#2984). However, the hadith itself is
acceptable since al-Tirmidhi and al-Baghawi
declared it "fair"; while Ibn al-Sakan included it
among the sound (sahîh) narrations as stated
by Ibn al-Mulaqqin in Tuhfat al-Muhtaj (2:31).
3 Narrated from Abu Hurayra by al-Tirmidhi
(hasan sahîh), Ibn Majah, and Ahmad; from
Ibn `Abbas by Ibn Majah with a weak chain
because of Abu Salih; and from Hassan ibn
Thabit by Ibn Majah and Ahmad with a weak
chain because of `Abd al-Rahman ibn
Bahman. Note: Ibn Majah's versions have
zuwwârât.
4 As stated by Ibn Hajar in Fath al-Bari (1959
ed. 3:148), al-Shawkani in Nayl al-Awtar
(chapters on burial and the rulings pertaining
to graves), and al-Mubarakfuri in Tuhfa al-
Ahwadhi (4:139).
5Narrated as part of a longer hadith: from
Burayda by Muslim, al-Tirmidhi (hasan sahîh),
Abu Dawud, al-Nasa'i, `Abd al-Razzaq
(3:569), and others; from Abu Sa`id al-Khudri
by Ahmad with a chain of sound narrators as
stated by al-Haythami (3:58), Malik, al-Hakim
(1990 ed. 1:530) who declared it sound by
Muslim's criterion, al-Bayhaqi in al-Sunan al-
Kubra (4:77 #6984), and al-Bazzar with a
chain of sound narrators as stated by al-
Haythami (3:58); from Ibn Mas`ud by Ibn
Majah, al-Daraqutni in his Sunan (4:259), `Abd
al-Razzaq (3:572-573), Ibn Hibban (3:261),
al-Hakim (1990 ed. 1:531), and al-Bayhaqi in
al-Sunan al-Kubra (4:77 #6983) all with weak
chains according to al-Arna'ut; from Anas by
Ahmad and al-Bazzar with chains containing
al-Harith ibn Nabhan who is weak according to
al-Haythami (4:27), al-Hakim (1990 ed.
1:531-532), and al-Bayhaqi in al-Sunan al-
Kubra (4:77 #6984).
6 Narrated by al-Bazzar with a chain of
trustworthy narrators as stated by al-Haythami
(3:58).
7 Narrated from Ibn Abi Mulayka by al-
Bayhaqi in al-Sunan al-Kubra 4:49).
8 Narrated by `Abd al-Razzaq (3:518) and Ibn
`Abd al-Barr in al-Tamhid (6:261).
9 Narrated by Abu Ya`la (8:284) with a sound
chain, al-Hakim (1990 ed. 1:532), al-Bayhaqi
in al-Sunan al-Kubra (4:78 #6993), and Ibn
`Abd al-Barr in al-Tamhid (3:233).
10 Ibn `Abd al-Barr, al-Tamhid (3:234).
11 Al-Hakim (1990 ed. 1:530).
12 Narrated from `Abd Allah ibn Mulayka by
al-Tirmidhi.
13 Narrated from Anas in all the Six Books.
14 Narrated as part of a longer hadith by
Muslim and al-Nasa'i.
15 Al-Bayhaqi, al-Sunan al-Kubra (4:78), Ibn
Hajar, Fath al-Bari (1959 ed. 3:184); al-
Nawawi, Sharh Sahih Muslim (7:41-42).
16 Narated from Burayda by al-Tirmidhi
(hasan sahîh).
17 Part of a longer hadith narrated from
Burayda by Ahmad.
18 Part of a longer hadith narrated from
Burayda by al-Nasa'i.
19 Narrated from Ibn Mas`ud by Ibn Majah.
20 Part of a longer hadith narrated from Anas
by Ahmad.
21 Narrated to here from Ja`far ibn
Muhammad, from his father, without mention
of al-Hasan by `Abd al-Razzaq (3:572) with
an interrupted (munqati`) chain.
22 Narrated by al-Hakim (1990 ed. 1:533,
3:30) who declared its chain sound, al-
Bayhaqi, al-Sunan al-Kubra (4:78), and Ibn
`Abd al-Barr in al-Tamhid (3:234) although al-
Dhahabi condemns it strenuously while al-
Bayhaqi alludes to its weakness.
23 Al-Athram and Ibn `Abd al-Barr narrated it
as mentioned by al-Qurtubi in his Tafsir
(10:381); also `Abd al-Razzaq (3:574) with a
very weak chain because of al-Asbagh ibn
Nubata, who is discarded (matrûk) as a
narrator.
24 A reference to imprecations and the
slapping of the cheeks still exhibited today by
mourning Arab Christian women.
25 Narrated from Ibn `Abbas by al-Bayhaqi in
al-Sunan al-Kubra (4:70 #6946) with a chain
containing `Ali ibn Zayd ibn Jud`an al-Taymi
who is weak, but al-Bayhaqi considers it sound
as it is confirmed by established narrations.
26 Cf. al-Tirmidhi in his Sunan after narrating
the hadith of zawwârât from Abu Hurayra; al-
Tahawi in Sharh Mushkil al-Athar
(12:179-186); al-Baghawi in Sharh al-Sunna
(2:417, 5:464); and al-Qurtubi in his Tafsir
(20:170), as cited by al-Shawkani in Nayl al-
Awtar (chapters on burial and the rulings
pertaining to graves).
27 Narrated from `A'isha by al-Bukhari and
Muslim.
28 Narrated from Abu Sa`id by al-Bazzar with
a chain of sound narrators as stated by al-
Haythami (3:58); from Ibn `Abbas by al-Rabi`
in his Musnad (p. 194); and from Anas by
Ahmad, Abu Ya`la (6:372), and Ibn Abi Shayba
(3:29).
29 Al-Bayhaqi, al-Sunan al-Kubra (4:78).
30 In his misnamed al-Ajza' al-Hadithiyya (p.
107-141).
Allah bless and greet the Prophet, his Family,
and all his Companions. Wal-hamdu lillahi
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Kon Sa Ghar Ke E Jan Nahin Kashana Tera - Bedam Shah Warsi R.A.


Kon Sa Ghar Ke E Jan Nahin Kashana Tera - Bedam Shah Warsi R.A.



Kon sa ghar ke ay Jan nahin Kashana tera,
Aur Jilo khana tera!
Mekada tera he Ka'ba tera Butkhana tera,
Sab he Janana tera!
Tum kisi shakal men ho, men tera Shaydai
hun,
Tera Saudai hun
Tu agar Sham'a he ay Dost men Parwana tera,
Ya'ni Diwana tera!
Mujhko bhi Jam koi Pir e Kharabat mile,
Teri Khayrat mile!
Ta-Qiyamat yun hi jari rahe paymana tera,
Rahe Maikhana tera
Teray darwaze pe hazir he teray dar ka faqir,
Ay ameeron kay ameer!
Mujh pe bhi ho kabhi altaf-e-karimana tera,
Lutf-e-shahana tera!
Sadqa Mekhane ka Saqi! mujhe behoshi de,
Khud-faramoshi de!
Yun to sab kehte hen Bedum tera mastana
tera,
Ab hun Dewana Tera!



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Tuesday, August 6, 2013

Maqaam E Ishq - Ishq Me Ibadat Kaisi Hoti H!!

Haram aur dair ke katbey wo dekhey jis ko fursat hai,Yahaan hadd-e-nazar tak sirf unwaan-e-muhabbat hai;
Parastaar-e-muhabbat ki muhabbat hi shariyat hai,Kisi ko yaad kar ke aah kar lenaa ibaadat hai;
Ho ek kiradaar tum bhi merey mamool-e-muhabbat ka,Mujhe tumse nahin apni muhabbat se muhabbat hai;
Wo kya sajda ? rahe ehsaas jismein sar uthaane ka,Ibaadat aur ba-qaid-e-hosh tauheen-e-ibaadat hai;
Meri dewaangi pe hosh waale bahas farmaaein,Magar pahle unhein deewana ban’ne ki zaroorat hai;
Maqaam-e-ishq ko har aadmi ‘seemab’ kya samjhe,Ye hai ek martabaa, jo maawara-e-aadmiyat hai..!!!

Incoming search terms :

Maqaam-e-ishq
Ishq ka maqaam
Ishq ki haq

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Friday, August 2, 2013

Herbs That Are Harmful In Pregnancy

HERBS THAT ARE HARMFUL IN PREGNANCY!!!

There are a lot of herbs that I have found in
my research that pregnant women would do
well to stay away from during the entire nine
months of pregnancy. In this blog, I will list the
herbs that affect hormone levels
AUTUMN CROCUS birth defects and Down's
Syndrome.
BASIL may increase rick of birth defects
BETEL NUT causes birth defects
BITTER ORANGE PEEL birth defects
BORAGE OIL may cause liver damage to the
mother and harm to the fetus
BRYONY highly toxic
BUTTERNUT may cause birth defects
CABBAGE, COLEWORT can interfere with
mental development in the fetus.
CHASTEBERRY can cause hormonal changes
and uterine bleeding
COFFEE low birth weigh, birth defects
COLOMBO paralysis and uterine contractions
COMFREY may cause liver complications in
pregnant women and their growing baby. Toxic
for the baby.
ECHINACEA may trigger autoimmune disorders
GINSENG alters hormonal balance
HORSETAIL may interfere with metabolism of
B vitamins
JABORANDI This herb is toxic, may cause birth
defects.
KAVA KAVA this herb is toxic; may cause birth
defects and miscarriage
KOLA NUT low birth weigh, birth defects
LEMON BALM external use is safe; internal use
may lead to altered hormone balance and
uterine bleeding
LICORICE ROOT not the candy. High blood
pressure in pregnant women and harm to the
baby.
LIVERWORT sever gastrointestinal irritation
and should not be used during pregnancy
MADASGASCAR PERIWINKLE birth defects
MATE' low birth weight, birth defects
MUGWORT birth defects
PENNY ROYAL LEAF birth defects
UVA URSI may hinder the blood flow to the
mother's uterus.
SAW PALMETTO decreases the amount of
dihydrotestosterone (DHT) in the pregnant
mother's body. If the women is having a little
boy, DHT is very important for development of
his genitals. If a girl, it has anti estrogenic
effects that will affect the pregnant women.
SEA BUCKTHORN birth defects
SENNA (Cassia spp) birth defects
SPEEDWELL may cause miscarriage and birth
defects.
Avoid the pits of APRICOT, PEACH, CHERRY
they contain cyanide.


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Harmful in pregnancy
what herbs are harmful in pregnancy

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