Khalifa e Awwal: Janasheen Rasool Hazrat Abu Bakar (RA)
TAG: khalifah
khalifah Sani Hazrat Umar RA Ka Islam Lana
khalifah Sani Hazrat Umar RA Ka Islam Lana
Man: The Custodian Of All Creation
The environmental crisis, which loomed large on the horizon in the 21st century, has not diminished amid the specter of rising over-consumption, increasing species loss, and unprecedented climate change. Across the world, we are experiencing the negative impact that human activities have had on nature.
Nature, from which we fulfill our essential needs for air, food, and water, has come under increased pressure. Not only have natural resources been overused, but there is also widespread pollution of water, air, and land resources. The impact of destructive technologies, developed with little consideration of their consequences on nature or society, is also prevalent. As the Noble Qur’an states: “Evil (sins and disobedience to Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” (Qur’an, 30:41)
Increasingly, scholars, thinkers, and activists are writing about the environmental message of Islam. The Qur’an and the Sunnah abound with wisdom and ethics on human interaction with the natural world. Sadly, there is a lack of awareness and implementation of the environmental teachings of Islam today. Yet more than ever, this message needs to be put into practice. What, then, is the ecological message of Islam?
Tawheed, the belief in the oneness of Allah, has been called the bedrock of a Muslim’s faith. This concept focuses on the Oneness of the Creator, and His Superiority to all else. Muslims affirm this belief in their entire lives and assert that Allah is the absolute source of all values, and also the Owner and Originator of the entire Universe of which humankind is a part. In ecological terms, humans are therefore not the owners of natural resources.
Humankind has been given the position of a steward or trustee on Earth, often referred to as a vicegerent or Khalifa of Allah.
And (remember) when your Lord said to the angels: “Verily, I am going to place (mankind) generations after generations on earth.” They said: “Will You place therein those who will make mischief therein and shed blood, – while we glorify You with praises and thanks and sanctify You.” He (Allah) said: “I know that which you do not know.” (Qur’an, 2:30)
The interpretation of this concept by Muslim environmental scholars portrays men and women as custodians of the creation, who are provided with bounties that should be enjoyed within limits. This trusteeship must be carried out with justice and kindness to all creation. The interpretation of a Khalifah as a “master or vicegerent, trustee or tyrant” is central to the environmental teachings of Islam. If a Muslim understands by trusteeship that he or she can exploit and abuse natural resources, then they fail to understand the concept of Khilafah. Humankind needs to carry out their role as Khalifah with compassion, kindness, and sincerity – with justice (adl) and goodness (ihsaan). Our relationship with all the creation should reflect these qualities.
Moreover, belief in the hereafter and accountability for one’s actions further impress upon the minds and hearts of Muslims that humanity will be accountable for their actions, as well as the things in their care. As the Hadith reads: “The world is sweet and green (alluring) and verily Allah is going to install you as vicegerent in it in order to see how you act.” (Sahih Muslim).
In Islam, all the creation (khalq) is regarded as signs or ayat of Allah, worshiping and glorifying the Creator, even though humankind cannot perceive this. Nature therefore possesses an intrinsic value apart from its role as sustenance for humankind.
The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving. (Qur’an, 17:44)
Humankind’s relationship with the natural world is further elaborated by the following two principles, that of mizan (balance) and Taskheer (subservience). Taskheer (subservience) does not imply that humans possess the right to dominate or exploit the earth and should not be taken to mean “the ordinary conquest of nature,” but rather, use of the earth’s natural resources exercised according to Allah’s Will. This includes being mindful of the order and balance (mizan) within nature:
And the heaven: He has raised it high, and He has set up the Balance in order that you may not transgress (due) balance. (Qur’an, 55: 7-8)
When we contemplate the verse in Surah Ar-Rum (30:41), we find that humankind has been forewarned to desist from polluting and destroying the earth and to turn back from evil actions. Prophet Muhammad (peace be upon him) is the perfect expression of ethical behavior since his life depicts the Quranic message. In terms of environmental care, simple living, moderation, and respect and concern for all creation, his life abounds with examples of the Islamic environmental philosophy.
An oft-cited example from the Hadith, narrated by Abu Hurairah in Sahih Bukhari, illustrates the virtue of being kind to animals. The Prophet (peace be upon him) said, “A man saw a dog eating mud from (the severity of) thirst. So, that man took a shoe (and filled it) with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him enter Paradise.” In the day-to-day lifestyle of the Prophet (peace be upon him), exists a sublime example of moderation and simplicity.
In the last two centuries, the exploitation of the earth’s resources reached new heights (or lows). Too often one reads about the depletion of earth’s forests, the extinction of plants and animals and the threat of global climate change. Evidence of corruption or fasad, mischief, and destruction is widespread. The balance of the natural system has been disturbed. The unquenchable thirst for power and wealth, which underlies much environmental exploitation, is destroying this planet.
In the way of Islam, we find a message that embodies the principles needed to guide us out of the environmental crisis we face. Islam is a way of life in which justice, fairness, and compassion towards all of the creation is paramount. The challenge is to establish our lives upon these teachings and to swim against the tide of self-interest, greed, materialism, and destruction that is plundering our planet and its people.
-By Najma Mohamed, an environmental researcher and writer and is based in Cape Town, South Africa. Courtesy: The Muslim World League Journal, Makkah.
20 Things Sisters Can Do For Islam In The West
Sisters, as much as brothers, are responsible for contributing to Islamic work in the west. There are several things that can be done on a personal, family, and community level.
1. Remember you are a khalifa on earth
Both men and women are appointed by Allah as His khalifa (trustees) on earth (Qur’an 33:72-73). We have been given this amana (trust) from Allah, and it is our responsibility to care for it. We must not forget that we will all be asked on the Day of Judgement what we did with our time. What did we do for the sake of Allah while we were alive? How did we spend our time, wealth, health, knowledge, and other resources Allah has entrusted to us as a gift. How have we tried to make our ummah stronger? Will we make the grade?
2. Make your intention for the sake of Allah
Where does success really come from? It’s from Allah. But without the correct intentions and methods, success at home and work won’t happen.
“Actions are but by intentions,” said Prophet Muhammad in a Hadith in Bukhari and Muslim. Make your intention to please Allah first and foremost. This is the first and most important thing no matter what type of activism you get involved in.
3. Make Du’a (supplication)
Who can really answer your prayers and help you? Allah, of course. Ask only from Allah. Ask Him for Guidance, understanding, and a straight intention. Ask Him to accept your efforts for His cause.
Then watch as Insha Allah, He helps you throughout your work for His Cause.
4. Seek knowledge, a path to Paradise, and power
Once your intention is clear, how do you know what the right method is to contribute to Islam in Western countries? The key is knowledge. Specifically, knowledge of the Qur’an and Sunnah. This is not necessarily the knowledge you may have picked up in the Muslim country or community you grew up in. Are we talking about knowledge based on original sources? the Qur’an and Sunnah.
“For him who follows a path for seeking knowledge, Allah will ease for him the path to Paradise,” said the Prophet in a Hadith in Muslim.
For starters, one simple thing you can do is to read a translation of the Qur’an in a language you feel most comfortable with. This is not to say that translations will give you a complete understanding of the Qur’an. What it will provide though, is a basic overview.
Sincerely seek the truth. Remember that your goal as an ordinary Muslim at this point, is not to “reinterpret” the Qur’an. It is simply to expose yourself to Allah’s Message in a way that you can understand.
5. Learn about your rights and duties and change who you are accordingly
Is knowledge meant to just fill our heads? Of course not. If we want to work for Islam in the West or anywhere else, we’ve got to start with ourselves first.
This not only means to know but to practice what we know. We must work from the inside out. We must fix our character first, then work with our families, neighborhood and further out within the community.
6. Raise good Muslim sons and daughters
For all the talk of Muslim women going out to change the world, we tend to forget about the one place where women have the most control: as mothers. Use this power.
It’s mothers who can perpetuate notions of what a woman’s place is, and they also can perpetuate a lot of the misguided notions about the position of women in Islam. Think through what messages you are giving your children. For example, how many mothers spoil their sons by not insisting they clean up their room, put away their dishes after dinner, help clean up the house, or fold the laundry? Mothers can and should challenge gender stereotypes in their own homes.
This may be considered a small step for mums, but it leads to big steps for Muslim brothers.
With regards to daughters, mothers must orient them in the right direction on a personal level as Muslims, then at the academic and career levels. Not to forget mothers are their daughters’ first role models. Be an example for her of a solid, strong Muslim.
7. Speak out against injustice
Did a speaker say something insensitive about sisters? Speak out against it. Use your knowledge of the Quran and Sunnah to challenge gender-unfriendly spaces and positions in the Muslim community.
Too often, the status quo is maintained because Muslim women do not speak up.
And don’t just speak out against the bad. Ask questions and comment with wisdom as well.
8. Don’t underestimate the power of social activities
Do you think organizing social activities such as dinners for sisters is just a waste of time? Not if you know the reality of the Muslim community here in the West.
While many sisters have families they can easily turn to for company and support, there are many who don’t. Our communities have plenty of sisters who are new to Islam, sisters who are students from abroad, or who recently immigrated here with their families but who are hungry for companionship.
What better companionship than that of Muslim sisters for the sake of Allah?
Organizing weekly dinners, teas, Halaqas are all small practical steps that Muslim sisters can take to help each other not only cope with loneliness but more importantly become closer to Allah, if He wills. This creates a much-needed social network.
9. Go into professions that are needed in the community
Often, we encourage our children to go into professions that are seen as prestigious or that will ensure their financial security. These may not, however, be the professions that are most needed by the Muslim community. Identify what the needs are and encourage young women to pursue careers in these fields.
For example, there is a dire need for Muslim community advocates, social workers, therapists, family counselors, and other support resources. The shortage of such professional skills within the community forces Muslims to go to non-Muslims who are often insensitive to our religious values.
Another field where Muslim women are needed is law. Marriage, divorce, custody of children, and inheritance are all issues that directly affect Muslim women, and for which they will rarely find a Muslim advocate. There is a need for sisters who know Islamic law and the local law to help Muslim women deal with issues like these with sincere, sound advice, as well as sympathetic support.
Is there a Muslim woman doctor in the house? For the most part, the answer is no. It is no cliche to say that there is a crying need for women in the medical field. Sisters are especially needed in sensitive fields like obstetrics and gynecology, fertility specialists, etc.
These are among many areas where women, especially Muslim ones, feel most comfortable discussing exclusively with other women who will understand where they are coming from.
10. Teach in Islamic weekend schools
Does getting an education degree sound too far-fetched? If so, consider helping Islam in America by teaching at the local Islamic weekend school. This is where a number of Muslim kids (most of whom attend public school) find their only Islamic environment throughout the whole week.
The presence of Muslim sisters as mentioned above, is not just in imparting knowledge but it’s also in being a positive role model. As well, teaching in Islamic weekend schools provides you with the opportunity to clarify the position of women in Islam, to clear it of the cultural baggage so many Muslim parents tend to pass down to their kids.
11. Enjoin the good and forbid the evil
The Prophet said: If one of you sees something evil he should change it with his hand. If he cannot, he should speak out against it, and if he cannot do even that he should at least detest it in his heart, this being the weakest form of faith. [Muslim]
Enjoining the good and forbidding the evil is not the domain of Muslim brothers alone. Sisters are also required to do this, whether it is on an individual or community level. Look for opportunities and build your strength to do this.
Not only will you be fulfilling a religious duty, but you will become stronger and Allah willing, gain the strength to speak out against wrong regardless who is doing the wrong.
12. Promote and appreciate sisters doing good work
How many of us spend time appreciating the work Muslim sisters do to promote the cause of Islam?
Whether a sister has given an inspiring speech, written a useful article, or established a fantastic program for the mosque, a number of sisters tend to beat each other down instead of trying to build each other up.
Promoting and appreciating sisters who are doing good work will not only serve as encouragement for them, it will also pinpoint acceptable role models for young Muslim women. This is important when many of our young girls look up to women who are models, actresses, and singers, as opposed to those making a positive contribution to society.
13. Support other sisters in need or difficulty
Do you know a sister who takes care of her own kids, plus an ailing mother-in-law? Or a sister who needs a night out with her husband after a frustrating week juggling work and home responsibilities? Give her a break. Offer to babysit for a night, or take her kids to the park so she can have some free time to herself. These small gestures give a big boost to sisterhood and Muslim community support, not to mention support for a Muslim family.
14. Get sympathetic speakers and scholars invited to the community
Who are the top five speakers in your community? What is their understanding of Islam and especially the role of women? Do they speak out against injustice? Or do they promote the status quo?
Sisters can encourage community leaders to invite speakers to shed light on Muslim women’s issues, and who can address problems from an Islamic perspective in a wise and sensitive way.
15. Teach sisters how to deal with discrimination
How many sisters know how to respond effectively to discrimination and harassment? It seems that most will tend to ignore it. Others may respond with a rude remark of their own. But neither of these approaches is usually appropriate.
Muslim women can help here by developing an effective strategy in consultation with Imams and community leaders. Informing and enabling Muslim women on how to seek legal recourse if they so choose is another needed service.
16. Become journalists and media professionals
Do you think the ability to write well and communicate effectively has no effect on others?
You’re wrong. A knowledgeable, practicing Muslim woman who can write and speak well is a powerful weapon against those who say Islam oppresses women, or that women can’t come to the mosque for instance.
The media is an unavoidable tool in the spread of Islam amongst Muslims and non-Muslims and sisters should not avoid this field of study.
17. Use what you have
If you’re already a working Muslim woman, how can you contribute without necessarily changing careers? Use your professional skills for the community.
If you can write well, establish a well-written, organized, and attractive community newsletter. If you’re in business, establish a community fundraising project for the local mosque’s expansion. Use what you’ve got. It’ll take some thinking and planning, but you’re almost bound to find a way you can contribute if Allah wills.
18. Know and teach women’s history
Do you think women’s history means learning exclusively about Western feminists? Think again. Muslim women have their own heroes. Aisha, Khadijah, Maryam, Asiya (may Allah be pleased with all of them) are our role models. Remember that Muslim women’s history does not start and end with these four righteous women. Muslim history is full of women who have made positive contributions. We also need to recognize and know the efforts of the pioneering Muslim women who came to North America and worked in partnership with men to establish the various Muslim institutions now flourishing in the West.
Know the history of the first generation of Muslim women as well as those who established the Muslim community in the West and the rest of the world.
Read to your daughters the stories of the great female companions of the Prophet in books like Abdul Wahid Hamid’s Companions of the Prophet.
19. Understand the issues of the day
Do you know what your kids are learning in school? Is there a sex education class promoting unIslamic ideas? What are you going to do about it? Do you participate in your child’s Earth Day activities at school?
Muslim sisters have to know the issues of the day in order to make an impact. Whether it’s sex education, drunk driving or rape these and other issues should be of concern to us as well, and not just non-Muslims. Being vocal, and most importantly, knowing and advocating the Islamic position on issues of the day affords you the opportunity to stand up for justice and to make Da’wah. Don’t pass it up.
20. Volunteer!
There are many organizations and businesses – both Muslim and non-Muslim, that are in need of people who can spare a few hours a day, week, or month. Charities, masjids, and playgroups are some to name a few. This is an excellent opportunity for Muslimahs to benefit and aid the community as well as gain blessings from the Lord of all the Worlds.
Marvels And Excellence Of Sayyiduna Uthman al-Ghani [Radi Allahu Ta’ala Anhu]
On the 18th of Zul Hijjah, the 35th year of the Hijrah, the companion of our beloved Prophet (Sallallahu Alayhi wa Sallam), Sayyiduna Usman Al-Ghani (Radi Allahu Anhu) was ruthlessly martyred. He was the third Khalifah (caliph) amongst those known as the Khulafah al-Rashideen. His patronymic (Kunyah) is Abu Amr. He is also known as Zun-Nurayn (i.e. Possessor of two Lights) because the Noble Prophet gave two of his honorable daughters’ hands in marriage one after the other to the Honorable Usman Al-Ghani (Radi Allahu Anhu).
He embraced Islam at the very advent [of Islam]. He is also known as “Sahib al-Hijratayn” (the one who migrated twice) because firstly he migrated to Habshah (Ethiopia) and then to Madinatul Munawwarah.
Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was an ardent follower of the Beloved Prophet (SallAllahu Alayhi wa Sallam). He was, in fact, the embodiment of love of the Holy Prophet (Sallallahu Alayhi wa Sallam). Absolute submission to the Sunnah manifests in his words and deeds.
★ One day Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) sat by the entrance of the Masjid and asked for the meat of the limb of a goat and consumed it. He, then, offered Salah without redoing the Wudu and explained that the Noble Prophet (Sallallahu Alayhi wa Sallam) also consumed the same [whilst] sitting in the same place, and did it in the same way. [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 137, Hadith 441]
★ Once Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) smiled whilst performing Wudu. The people asked the reason, to which he replied, “Once I saw that the Holy Prophet (Sallallahu Alayhi wa Sallam) smiled having performed Wudu at this very place.” [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 130, Hadith 415]
★ Sayyiduna Abu Hurairah (Radi Allahu Anhu) narrates, “Uthman bought Jannah twice from the Prophet. Firstly, on the day of ‘The Well of Ruma’ and secondly, when the Muslims were in a very poor state.” [Al-Mustadrak li al-Hakim, Vol. 3, Page 107; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Al-Kamil li Ibn Adi, Vol. 2, Page 464]
★ When the migrants came to the blessed city of Madina Munawwarah, they did not like the taste of the water. A man from the tribe of Bani Ghaffar possessed a well, named Ruma, full of sweet water. He used to sell this water to the people. The Prophet (SallAllahu Alayhi wa Sallam) asked him if he would sell his well for a spring in paradise. The man replied, “O Prophet of Allah! This is my only income.” Hearing this, Syyiduna Uthman (Radi Allahu Anhu) came and bought the well for thirty-one thousand. He then came to the Prophet (Sallallahu Alayhi wa Sallam) and asked, “Will I be able to get the spring of Paradise as you said, if I would buy the well from him?” The Prophet (Sallallahu Alayhi wa Sallam) said, “Yes.” Thus, Sayyiduna Uthman (Radi Allahu Anhu) stated, “I have bought the well of Ruma and given it to the Muslims.” [Al-Mu’jam al-Kabir, Vol. 2, Page 41-42, Hadith 1226; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Kanz al-Ummal, , Vol. 13, Page 35-36, Hadith 36183]
★ When the Prophet (Sallallahu Alayhi wa Sallam) was preparing for the battle of Tabuk, the Muslims were in need of some financial support. At this moment the Prophet (Sallallahu Alayhi wa Sallam) sought the help of Sayyiduna Uthman Radi Allahu Anhu. Hadrat Uthman (Radi Allahu Anhu) gave 10,000 Dinars, thereafter the Prophet said, “O Uthman! May Allah forgive your outer and inner mistakes and forgive all that which you commit till the Day of Judgement. Uthman can do whatever he wills.” [Kanz al-Ummal, Vol. 13, Page 38, Hadith 36189]
★ Sayyiduna Abdullah bin Umar (Radi Allahu anhuma) has stated that Uthman bin Affan’s (Radi Allahu Anhu) absence from the battle of Badr was because the daughter of the Prophet of Allah (Ruqayyah), who was his wife, fell ill. Allah’s Prophet (Sallallahu Alayhi wa Sallam) said to him, “You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).” [Sahih al-Bukhari, Vol. 1, Page 523; Musnad Ahmad ibn Hanbal, Vol. 2, Page 101; Jaami’ Tirmidhi, Vol. 5, Page 395, Hadith 3726]
★ This was the specialty of Sayyiduna Uthman (Radi Allahu Anhu) as whoever does not attend the battle does not get his share of the booty. Hadrat Abdullah bin Umar (Radi Allahu Anhuma) has said, “The Prophet (Sallallahu Alayhi wa Sallam) allocated for him his share and did not do so for anyone else who was absent.” [Sunan Abi Dawud, Vol. 2, Page 18]
★ Sayyiduna Shurhabil bin Muslim (Radi Allahu Anhu) has reported, “Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) would feed the people with lavish food, and he himself would go home and remain contented with vinegar and olive only.” [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 684]
★ He was known for his modesty, generosity and braveness. The beloved Messenger of Allah (Sallallahu Alayhi wa Sallam) said, “Should I not show modesty to one whom even the Angels show modesty.” [Sahih Muslim, Hadith 2402]
★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, ‘The hand by which I committed Bay’ah (spiritual bond) in the blessed hands of the Most Noble Prophet (Sallallahu Alayhi wa Sallam), I have never touched my genital organ with that (i.e. right hand) thereafter.’ [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 685]
★ Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, “I swear by Allah! I never committed fornication during the pre-Islamic era of ignorance nor have I committed it after embracing Islam.” [Sunan Ibn Majah, Vol. 1, Page 99]
★ Sayyiduna Hasan al-Basri (Radi Allahu Anhu) has mentioned explaining the extreme modesty of Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu), “If he had been in some room with the door properly shut, even then he would not put off his clothes for taking the bath nor would he straighten his back out of modesty.” [Hilyat al-Awliya, Vol. 1, Page 94, Hadith 159]
★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would always observe Nafl (supererogatory) Fasts. Having taken rest during the initial part of the night, he would stand vigil (for worship) for the rest of the night. [Musannaf Ibn Abi Shaybah, Vol. 2, Page 173]
★ Whenever Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would get up to offer the Salah of Tahajjud at night, he would himself arrange water for performing the Wudu. When it was asked, ‘Why do you bother yourself; let your servant do it for you’, He replied, “No, the night is theirs; it is for their rest.” [Ibn Asakir, Vol. 39, Page 236]
★ Sayyiduna ‘Abdullah bin ‘Umar (Radi Allahu anhuma) has reported that the beloved Prophet (Sallallahu Alayhi wa Sallam) prophesized a heretical event and informed Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) that he will be wickedly martyred in that. [Tirmidhi, Vol. 5, Page 395, Hadith 3728]
★ Sayyiduna Abdullah bin Salam (Radi Allahu Anhu) has stated: When the rebels had laid siege to the sanctified house of Uthman Al-Ghani (Radi Allahu Anhu) even a single drop of water was not allowed to supply his blessed home. Sayyiduna Uthman Al-Ghani would feel restless due to severe thirst. He was observing fast during the day and I went to see him. He looked at me and said, ‘O! Abdullah bin Salam, I beheld the Noble Prophet (Sallallahu Alayhi wa Sallam) through this skylight. The Most Merciful Prophet (Sallallahu Alayhi wa Sallam) said in a very sympathetic manner, ‘O Uthman! These people have made you restless by thirst blocking the water?’ I respectfully replied, ‘Yes.’ So, the Noble Prophet (SallAllahu Alayhi wa Sallam) immediately lowered a bucket towards me that was filled with water. I quenched my thirst. I can still feel the soothing effect of that water between both of my breasts and both of my shoulders.
The Prophet (SallAllahu Alayhi wa Sallam) then said, ‘O Uthman! If you wish, I’ll help you against these people; or if you like you may come to me and break your fast in my company.’ I respectfully replied, ‘Ya Rasool Allah (Sallallahu Alayka wa Sallam); breaking my fast in your graceful court is dearer to me.’ Sayyiduna Abdullah bin Salam stated that he returned that day and Sayyiduna Uthman was martyred on that same day by the rebels. [Kitab al-Manamat, Vol. 3, Page 74, Hadith 109]
★ Imam Jalal al-Din Suyuti (Alayhir Rahmah) has narrated that Shaykh Ibn Batish (Alayhir Rahmah) deduced that this event (of the sighting of the Noble Prophet Sallallahu Alayhi wa Sallam) was not a dream, rather it took place whilst awake. [Al-Hawi lil Fatawi, Vol. 1, Page 151]
★ Sayyiduna ‘Adi bin Hatim has stated that on the day when Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was martyred, I heard with my ears that someone was saying aloud, “Give Uthman Al-Ghani the glad tidings of comfort and fragrance; tell him the delightful news about meeting with Rab (Azza wa Jal). Who is not displeased; also give him the glad tidings of forgiveness and the pleasure of his Rab (Azza wa Jal).”
Shaykh ‘Adi bin Hatim further stated that he looked around, but he did not see anyone. [Ibn Asakir, Vol. 37, Page 355; Shawahid al-Nubuwwah, Page 209]
★ It has been reported that some of the close companions of Uthman Al-Ghani (Radi Allahu Anhu) took his body to Jannat-ul-Baqi’ at night taking advantage of the darkness. They were digging the grave when suddenly a large number of riders entered Jannat-ul-Baqi’. The devotees got frightened. The riders said loudly, ‘Do not fear; we are here to take part in his burial.’ Hearing this, people’s fear abated and Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was buried in peace. After returning from the graveyard the Sahaba al-Kiram (Alayhim ar-Ridwan) swore to the people that the riders were in fact, angels. [Shawahid al-Nabuwwah, Page 209]
Khalifa Doam Hazrat Umer Farooq (RA)
Khalifa Doam Hazrat Umer Farooq (RA)
Siddique Kay Liye Hai Khuda Ka Rasool (PBUH) Bus!
Siddique Kay Liye Hai Khuda Ka Rasool (PBUH) Bus!
Khulfa-e-Rashideen
khalifah-E-Awal, Janasheen Mehboob-e-Rab-e-Qadeer
Seerat e Hazrat Syedna Siddique e Akbar (Hisa Chaharam)
by Mufti Munib ur Rehman