ummtaalib

Ruins of Masjid al Fash at Uhud مسجد الفسح This is where, after the Battle of Uhud, the Prophet sallallaahu 'alayhi wasallam and his Companions RA prayed. (From "Memories of the Luminous City")

Question I have heard two points in a lecture regarding procedures related to after the Nikah. 1) It is Sunnah sprinkle water on each spouse. 2) It is Sunnah for the father of the bride to go to the house of the couple and make Du’a for them. It was mentioned that Nabi (Sallallahu ‘alayhi wa sallam) went to the home of Sayyidatuna Fatimah (radiyallahu ‘anha) after the Nikah and made a certain du’a for them. I humbly request if you could please explain the steps outlined above as well as include the relevant du’as and references. Answer It is authentically reported by Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) that: “……. Nabi (sallallahu ‘alayhi wa sallam) went to the home of Sayyiduna ‘Ali (radiyallahu ‘anhu) -after performing the nikah- and asked for water. Sayyidatuna Fathimah (radiyallahu ‘anha) brought the water and Nabi (sallallahu ‘alayhi wa sallam) took a sip and then gargled it out into the bowl. Consequently he sprinkled the water on her head and chest and recited: ’Allahumma inni u’idhuha bika wa dhurriyataha minash shaytanir rajim’ Translation: O Allah! I seek your protection for her and her progeny from Shaytan the accursed. Rasulullah (sallallahu ‘alayhi wa sallam) asked her to turn around and sprinkled water on her back and repeated the du’a. Nabi (sallallahu ‘alayhi wa sallam) then asked for more water and repeated the same action on Sayyiduna ‘Ali (radiyallahu ‘anhu) and recited the same du’a, by altering the suffix to the masculine tense ie. Allahumma inni u’idhuhu bika wa dhurriyatahu minash shaytanir rajim. Translation: O Allah! I seek your protection for him and his progeny from Shaytan the accursed. Nabi (sallallahu ‘alayhi wa sallam) then said to Sayyiduna ‘Ali (radiyallahu ‘anhu) “you may now proceed with your wife in the name of Allah and with the blessings of Allah” (Sahih ibn Hibban; At Taqasim Wal Anwa’, hadith: 3283, Al Hisnul Hasin, pg. 91) In other versions of the above, Rasulullah (sallallahu’alayhi wasallam) also recited the following du’a for each of them: Allahumma barik fi hima wa barik lahuma fi bina ihima Translation: O Allah Bless them and bless their union (Majma’uz Zawaid, vol.9 pg.209. Also see Hayatus Sahabah, vol.2 pg.896-898) And Allah Ta’ala Knows best Verified by: Moulana Muhammad Abasoomer hadithanswers

Receiving the Reward of Sadaqah based on Intention عن معن بن يزيد رضي الله عنهما قال كان أبي يزيد أخرج دنانير يتصدق بها فوضعها عند رجل في المسجد فجئت فأخذتها فأتيته بها فقال والله ما إياك أردت فخاصمته إلى رسول الله صلى الله عليه و سلم فقال لك ما نويت يا يزيد ولك ما أخذت يا معن رواه البخاري (الترغيب و الترهيب 1/68 Hadhrat Ma’n bin Yazeed (Radiyallahu Anhu) reports: On one occasion my father Yazeed took out some Dinaars to give in charity. He proceeded to the Musjid and placed the Dinaars by a person in the Musjid. I went to the person and the person gave the dinaars to me. I then came to my father with the dinaars. (When my father learnt of what had transpired, he was displeased and took an oath) saying: “I did not intend giving the money to you.” I then took the matter to Rasulullah (Sallallahu Alaihi Wasallam). Upon hearing the entire story, Rasulullah (Sallallahu Alaihi Wasallam) said: “O Yazeed, you will receive the full reward for your sadaqah based on your intention,and O Ma’n, the dinaars are now yours (as it came to you through a halaal means).” Ihyaaud Deen

Three Electoral Commitments Every Muslim Should Make By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Islamic Da'wah Academy Like the rest of the country, the UK’s Muslim community is gearing up to vote on May 22nd. The political parties have been campaigning in earnest for some time, outlining their policies and stressing their commitments to the nation. During the days preceding polling day, Britain’s Muslims should be asking themselves what commitments they have made when it comes to casting their votes. Here follows a summary of a speech delivered by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh, containing valuable advice for the Muslim voter. The Secret of Success Allāh ta‘ālā has placed the desire for progress, and the spirit of mutual competitiveness that accompanies it, into the very nature of man. It is natural for individuals and communities to strive to better themselves and achieve progress. As Muslims, we should open the pages of history and discover and adopt those factors which make a nation prosperous, as long as they fall within the bounds of the Sharī‘ah, so that we too can reap the Dīnī and worldly benefits of progress. Our study should commence with trying to ascertain the secret behind the success of the noble Sahābah radhiyallāhu ‘anhum, for they are ideal role models of a community that attracted success in its every endeavour. A thoughtful investigation will reveal three prominent qualities which can be attributed to their success. In this election season every Muslim, no matter what his/her preferred party, should commit him/herself to observing these three principles in order to secure success and achievement, both on a personal and a communal level. The First Commitment - Taqwā The Sahābah radhiyallāhu ‘anhum hated all disobedience to Allāh ta‘ālā, they neither had a habit of sinning nor were they fond of any sins. Abstention from sins is the essence of taqwaa, and through it Allāh ta‘ālā has promised relief from every difficulty. In dealing with the election issue, we must not say or do anything that displeases Allāh ta‘ālā. Of all the sins to beware of, backbiting and slander are major sins which are a particular threat at such times. One inclined towards a particular party should not backbite or slander a supporter of another party, for in doing so the requirements of taqwā will be compromised; and Divine assistance and blessings can not be expected in the absence of taqwā. The Second Commitment - Ikhlās Every decision taken by the Sahābah radhiyallāhu ‘anhum was for the Pleasure of Allāh ta‘ālā, keeping in mind the life hereafter and the good of the community. They would be ready to sacrifice everything for the sake of Allāh ta‘ālā. Whether standing for election, supporting a party or voting, a Muslim must be pure in his intentions. This intention should be to elect the candidate who will best serve the Muslim community in common and humanity in general. If a Muslim has sincerity then his vote will go to the right candidate, for he will consider that he is voting to please Allāh ta‘ālā and therefore he will expend his energies in finding out who the best candidate is. The Third Commitment - Unity Unity is a key factor for the success of any nation; a truly united community can withstand any competition. Individuals should have the courtesy of mutual respect despite their political rivalries. Sadly, the Muslim community is a divided one. Every individual has the right to his own opinion and his own preference, within Shar‘ī boundaries, but our mutual differences transform into malice and enmity towards each other. Not even our masājid are free from our feuding. We can only hang our heads in shame when matters reach ahead and TV and press reports announce that political wrangling amongst Muslims has spilled over into fights outside a masjid after Friday prayers. We go to the extremes; if we like something in a particular person, we praise him to the extreme, whereas if we disagree with someone on one issue, we become blind to all the good qualities he possesses. Our dealings are but a faint shadow of the Islamic concept of brotherhood our beloved Prophet sallallāhu ‘alayhi wasallam taught. True brotherhood demands that whatever our political stripe, we should be able to sit at a table and sacrifice our political allegiances for the sake of Allāh ta‘ālā and agree to support the candidate who is best for the Muslims in common and the country in general. We should be willing to marginalize our differences in order to progress in a common direction. In fact, if the Muslims of a particular constituency were to unite on a single platform and form a committee, responsible for recommending the best candidate to Muslim voters, every party would turn to the committee and seriously consider its demands on behalf of the Muslim community. They would realise the importance of securing the Muslim vote. All that is needed to achieve unity is a little sacrifice and the willingness to swallow one’s pride. May Allāh ta‘ālā grant us all the longing to strive for taqwā, ikhlās and unity. Āmīn. Using Your Vote The vote is very important. It is a means of electing the person most beneficial for the community and our country. Voting is a big responsibility. Not voting or voting incorrectly will bring power to the wrong person. The best candidate deserves our vote. We should become politically aware. We should read every party’s manifesto. We should study party policies via the internet, radio, newspapers and knowledgeable people in our communities, who possess political acumen. We should find out which party offers us the best in all spheres of life; education, housing, health, social issues, international policy etc. Deciding on a party by just looking at one issue does not constitute farsightedness. We should think rationally, not make judgements based on emotions. Finally, we should make du‘aa to Allāh ta‘ālā, asking Him to enable us to make the right choice and that may He grant success to those who will serve the country and its citizens without any prejudice or wrong.

May Allah ta'aal grant correct understanding of Deen without which it is not in reality, Islam!

The Heart is for none but Allah Once Hazrat Asraf Ali Thanvi ® was going to his house from his Khanqah. I [Mufti Muhammad Shafi ®] was going along with him as I had some works with him. Suddenly Hazrat Thanvi ® stopped and took out a pen and paper. He jotted something down on the piece of paper and out it back in his pocket. Then he asked me: “Did you understand anything (what I did)?” I answered, “No”. He explained, “I’ve jotted down on the paper the words which were in my heart. I remembered that I have a task to be accomplished after returning to the hanqah. If I had not written it down, it would have repeatedly disturbed my heart. After writing it down on the paper my heart is free from it”. Then he said, “The heart has been created for Allah Taala”. Therefore, the heart must be mainly engaged in remembrance of Allah Taala. For necessity one may bear other things in the heart; however, this should be limited. To fill the heart with secular love and thoughts is a great mischief. The difference between the Ambiya (Alaiyhimussalam), Awliaya ® and us is that both were engaged in worldly affairs; however, the previous were the perfect example of: “Hand is at work, but the heart completely absorbed in the remembrance of Allah Taala”. Source

Beautiful n inspiring!!

The Man Who Committed 99 Murders There’s a story related in Sahih Bukhari emphasising the vastness and generousness of Allah’s mercy. The Prophet (saws) picked on certain events throughout history to show their importance. This emphasised a certain message that he was trying to convey to us. Since the events of the past are so numerous, the ones chosen to be related and preserved in his words till the end of time must be of great importance. Whenever we hear stories of the past we should always remember that Allah had chosen those stories to be related as a great occurrence. There was a man who had heartlessly murdered 99 people, when all of a sudden he felt remorse over what he had done. He asked the people in his town if they knew anyone who was pious enough to get advice from. They recommended to him an ascetic who lived in the mountains. So the man went to this learned person and told him about the past and his wishing to repent for his actions. He asked the man, “Will Allah forgive me?”. The learned man was so shocked by everything he had heard that he said “No, you will not be pardoned.” So the murderer killed him as well! He felt remorse yet again and asked the people if they knew anyone else. They recommended to him another scholar who they were acquainted with. Again, the murderer asked the same question, “Will Allah forgive me?” Being a truly wise man and knowing Allah’s all-encompassing mercy and His ability to forgive anything, the scholar replied “Of course you will be pardoned, repent at once!” The wise man also gave him some advice, telling him of a city where there were devoted worshippers of Allah. He recommended that he move there to be around them and not to come back to his town, which was the place of evil. So the man started towards that town and on the way he died. The angels of mercy descended upon him and so did the angels of punishment. They started arguing over him. The angels of mercy said “This man had repented and was seeking Allah, so he is ours.” The angels of punishment said “This man had never done anything good in his life and did not even complete his repentance.” Allah sent another angel to them in the form of a man, and both parties took him as their arbitrator. This angel said “Measure the distance of the earth between the two cities, and let him be assigned to the one he is closest to.” When the angels measured the distance, it just so happened that he was nearer the town of his destination just by a hand-span, and so the angels of mercy took away his soul to paradise. Another version narrates that Allah had ordered the earth to be stretched such that he became closer to the city of piety and further from the city of evil. Lessons: Allah’s mercy is all-encompassing and He can forgive any sin, even the most heinous such as murdering 100 people, at least 1 of whom was a pious person After repenting from a sin, we should always immediately take steps to avoid returning to it again We should not fall into despair when we sin, because if we repent and turn back to Allah, He will help us be among those who are forgiven

Ajyad Fortress on the Bulbul Hill The Ajyad Fortress was built during the Ottoman era on the Bulbul Mountain overlooking the Haram in Makkah. It was demolished in 2002 for commercial development of the Abraj Al-Bait Towers. The Ajyad Fortress in the background - 1889

A young innocent girl sacrifices her all to become her husband's when she says "Yes" to her Nikah. How much sacrifice do we make for the One, when we say "Laa-ilaaha illallaah"? Shaykh Ashraf Ali Thanwi ra

Story of Suraaqa ibn Maalik RA At the time of the Hijra (the migration from Makka to Medina), the Prophet (saws) and Abu Bakr were being chased across the desert. The Quraysh were pursuing them and had a bounty of 100 camels placed on the Prophet’s head. Motivated by the large reward, one of the best trackers in Makka, Suraqa Ibn Malik, went riding on his horse looking for the Prophet (pbuh) every which way until he found him. Dressed in his armor and sword, Suraqa attempted to kill the Prophet but as soon as he would approach him, his horse would sink into the sand and not budge. He tried several times.... Read story.... Bracelets of Kisra.pdf Well of Ja'raa' - Place where Suraaqa ibn Maalik RA accepted Islam

Advices Hazrat Maulana Yunus Patel (Rahmatullahi 'alayh) There are so many of us who very foolishly and ignorantly pride ourselves over our wealth, family name, beauty – sometimes even our knowledge of Deen or the services we are rendering of Deen; considering these as the criteria for establishing our superiority over others. Whenever the nafs asserts itself with : ‘I am better… than him (or her)’, we should understand that we are on the same footing as shaytaan. When Allah Ta’ala commanded the angels to bow down to Hazrat Aadam (AS), shaytaan refused to do so. When asked as to why, he asserted : ‘I am better than he. You created me from fire, and him from clay.’ [surah A’raaf 7 :12] This opinion of : ‘I am better…’ is reason enough for serious concern, since this attitude is what is termed as pride (takabbur), arrogance and conceit (ujub), the cancer of the spiritual heart. This is such an ailment which also leads to the evil of boasting. Allah Ta’ala states : “Verily Allah does not like the one who has pride and is boastful.” [surah An-Nisaa 4 : 36] “And swell not your cheek (for pride) at men, nor walk in insolence through the earth; for Allah loves not any arrogant boaster.” [surah Luqman 31 : 18] Allah Ta’ala makes evident His abhorrence by humiliating and abasing such a person and reducing the person’s esteem in the eyes of people. It has been related from Rasulullah (Sallallaahu ‘alayhi wasallam): “…he who is proud will be abased by Allah, for though he considers himself great, he is lowly in the eyes of men to such an extent that he is of less value in their estimation than a dog or a pig.”[5] Source Ibn Hazm Al’Andulasi, Rahmatullahialay “If you take pride in your physical strength, remember that the mule, the donkey, and the bull are stronger than you and better suited to carrying heavy loads. If you feel vain about the lightness of your running style, remember that the dog and the hare surpass you in this field. It is extremely curious that rational beings feel proud of something in which they are surpassed by dumb animals.”

Stories Haughtiness brought down by a Flea There was an oppressive king who stubbornly said, "I will most certainly find out who is inhabiting the heavens and whose kingdom is running there." When Allah ta'ala saw his open rebellion, He caused the weakest of His creations to overpower him. A flea went into his brain through his nose and deprived him of his sleep. He instructed his subjects to strike him hard on his head. They began striking him and continued to the extent that his brain got damaged. In this way a small insect became the cause of his death. (Hilyatul Auliya) Note: Haughty people like him continue to be born in every era. They actually challenge Allah ta'ala. But He breaks their pride and arrogance and disgraces them in this very world. (Aqwaal-e-Salaf - Mawlana Muhammad Qamaruzzamaan) The Scholar and the Ferryman A scholar of language and grammar undertook a journey. A river had to be crossed. As was custom in those days, the scholar hired the boat of a waiting ferryman who took people across the river. During the journey, the scholar asked the ferryman, with obvious pride and mockery, if he knew anything about grammar and the rules of language. The ferryman simply replied “I don’t.” “Alas!” Retorted the scholar of grammar, “You have wasted half of your life!” At this, the sailor was terribly hurt and aggrieved. But he kept quiet. Suddenly, the boat was extremely nervous in the high waves and gushing water. “Do you know how to swim, learned sir?” Asked the sailor. “No” said the scholar.” The ferryman remarked “Alas! You have wasted your whole life for the boat is sure to capsize in a few minutes!” Haqislam Pride of the Flying Tortoise Long ago there were two Geese who regularly visited a pond to eat Fish. The Geese always had a chat with the lonely Tortoise living in the pond. They spent many days talking about different things and their acquaintance grew into friendship. One day, when the Geese realized there were no more Fish in the pond, they decided to migrate to a new and larger pond up north. They conveyed their decision to their friend, the lonely Tortoise. The Tortoise felt sad and expressed his wish to go along with the Geese. The Geese thought this is a very good idea. "Why don't we take lonely Tortoise along with us? Then we all can live together forever!" The Tortoise was delighted, but soon realized the problem. "How can I go with you? Because I cannot fly." The Tortoise was very disappointed that he would not be able to go with the Geese. The Geese came up with a solution, "Don't worry. We have thought of a way to solve this problem. We will hold a stick between us. Hold onto the middle of the stick with your mouth. This way, we all can fly to our new location." But, warned one Goose, "Our plan is good, but you have to be very careful. At no time during our journey you should open your mouth, for, if you do, you will fall from the sky and be smashed to death on the ground." The Tortoise thought for a while and agreed to be sure to keep his mouth champed round the stick all throughout the journey," he said. Once they were all set, the Geese and the Tortoise set off on their journey northwards. As they flew, they had to pass through many villages, where people came running out to see this strange sight. "Look at the Tortoise. See how the Geese carry him between them." Shouted the children. The Tortoise wanted to tell them that he was going with his friends to a new pond and that there was nothing strange in it, but he remembered his friends warning and kept his mouth shut. Village after village, people ran after the strange flight. "A flying Tortoise!" some shouted. The Tortoise soon began to swell with pride. He thought to himself, "I am so great. All the villagers are running out to see me. If these Geese had not come with me, no one would have ever noticed them." Every village that they passed, the Tortoise was greeted with cheering and shouting. Finally the Tortoise could contain himself no more. He opened his mouth to speak, "I am ..." As soon as he opened his mouth, his hold on the stick was lost and he came hurtling through the air and fell on a rock with a loud crack. The poor Tortoise died on the spot. The Geese flew sadly away. "If only he had not been so proud," they thought, "he would have been living happily with us."

The Cure for Kibr (Pride) Imam Uthman dan Fodio Translated by A`isha `Abd ar-Rahman at-Tarjumana As far as its cure is concerned, there are two parts: the knowledge-cure and the action-cure. The remedy can only be effected by joining the two of them. 1- The knowledge-cure The knowledge-cure is to know and recognise yourself and to know and recognise your Lord. That will be enough to remove your pride. Whoever knows and recognises his own self as it should be known and recognised, knows that it is not worthy of greatness, and that true greatness and pride are only for Allah. As for gnosis of his Lord and His glory, it is too lengthy a subject for us to discuss here [...]. Self-recognition is also a lengthy subject. However, we will mention what will help you towards humility and submisiveness. It is enough for you to recognise one ayat of the Book of Allah. The knowledge of the first and the last is in the Qur'an for whoever has his inner eye open. Allah ta`ala said: "Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made him the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him." This ayat points to the beginning of man's creation, his end, and his middle. Let a man look at that if he desires to understand its meaning. As for the beginning of man, he was "a thing unremembered". He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, thena blood-clot, then a lump of flesh. Then He made the flesh bones, and then clothes the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was a thing unremembered by reason of having he lowest of qualities and attributes since at his beginning, he was not created perfect. he was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived, or knew. He began by his death before his life, by weakness before his strength, by ignorance before knowledge, by blindness before sight, by deafness before hearing, by dumbness before speech, by misguidance before guidance, by poverty before wealth, and by incapacity before capacity. This is the meaning of His word, "From what did He create him? And determined him," and the meaning of His word, "Has there come upon a man a period of time when he was a thing unremembered? We created him of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him upon the way, whether he is thankful or unthankful." He created him like that at the beginning. Then He was gracious to him and said, "We made the way easy for him." This indicates what He wills for him during the period from life to death. Similarly, He said, "of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him on the way." The meaning here is that He gave him life after he was inanimate and dead - first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strenght after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched them after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed him and formed him. Look at how He made the way easy for him. Look at man's overstepping and at how thankless he is. Look at man's ignorance and how he shows it. Allah ta`ala said, "Part of His sign is that He created you from earth." He created man from humble earth and unclean sperm after pure non-existence so that he would recognise the baseness of his essence and thereby recognise himself. He perfected the sperm-drop for him so that he would recognise his Lord by it and know His immensity and majesty by it, and that He is the only one worthy of true greatness and pride. For that reason, He described him and said, "Have We not given him two eyes and a tongue and two lips, and guided him on the two roads?" He first acquainted him with his baseness and said, "Was he not a sperm-drop extracted? Then he was a blood-clot. Then He mentioned His favour and said, "He created and fashioned and made a pair from it, male and female," in order to perpetuate his existence by reproduction as his existence was acquired in the beginning by original formation. When you begin in this manner and your states are like this, how can you have arrogance, pride, glory, and conceit? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfected him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during your existence, He has given illnesses power over you, whether you like it or not, and whether you are content or enraged. You become hungry and thirsty without being able to do anything about it. You do not possess any power to bring either harm or benefit. You want to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to not forget something and yet you do forget it. You want to direct your heart to waht concerns it and yet you are caught up in the valleys of whispersings and thoughts. You own neither your heart nor your self. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you. You are not safe for a moment, day or night. Your sight, knowledge, and power may be stripped away, your limbs may become semi-paralysed, your intellect may be stolen away, your ruh may be snatched away, and all that you love in this world may be taken from you. You are hard-pressed, abased. If you are left alone, you go on. If you are snatched away, you are annihilated. A mere slave. A chattel. You have no power over yourself or anyone else. What can be more abased? If you recognise yourself, how can you think yourself worthy of pride? If it were not for your ignorance - and this is your immediate state - you would reflect on it. Your end is death. It is indicated by His word, "Then He makes him die and buries him. Then, when He wills, He raises him." The meaning here is that your ruh, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not, as you were at first for a long period of time. Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to a severe trial. He comes out of his grave after his spearated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His word, "Then when He wishes, He raises him." How can anyone whose state this is be arrogant? A moment of freedom from grief is better than arrogance. He has shown the beginning and the middle of his condition. If his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire). When he is in the presence of Allah then even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the Rising can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure. 2- The action-cure : As far as the action-cure is concerned, it is to humble yourself to people in a constrained unnatural manner until it becomes natural for you. tazkiyatips

Anti-Kibr Therapy Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) prescribed the following to a seeker, ‘The therapy for the reality of arrogance is a special form of contemplation (muraqaba). It must be renewed and repeated at all the times when the thought of arrogance passes (in the mind). This muraqaba includes, 1. Although I have this achievement, it is not my own creation. It has been bestowed by Allah. 2. This bestowal is without my being deserving of it. It is Allah’s mercy and benevolence. 3. After bestowal preserving it is beyond my control. Allah has the power to take it away anytime. 4. Although the other individual does not possess this achievement as yet. It is possible that eventually he will achieve more than me and I will be looking up to him for assistance in this regards. 5. Even if eventually he does not achieve this, as it sometimes evident by the apparent (lack of) means. It is possible that right now he has some other achievement that is hidden from me but evident to others or hidden from all. It is known to Allah alone. By the virtue of this his overall achievements are better than mine. If none of his achievement come to mind than bring to mind the possibility that as per the knowledge of Allah he is accepted (maqbool) and I am not. And if I am accepted to than he is more accepted than me. Hence, how can I think of him to be inferior to me? 6. Think that even in case he is lower than me in all regards than he has a right on me. As the deficient individual has on the perfect one. Like the sick person has on a well individual, a weak on the strong, and a poor on the wealthy. Hence, I should be kind and have empathy for him. Moreover, I should try to assist him in achieving them successfully. If I do not have any means or power or time even than by making supplication (dua) for his success. Then start effort in regards to successful accomplishment of his achievements. This will create a bond of kindness with this individual. And it is a natural phenomenon that working for an individual’s development and success leads to loving him. After (feeling of) love there is no thought of considering him inferior. 7. If this (#6) can not be done than occasionally talk to him gently and politely. Inquire about his well being. This will create a mutual bond. And after this bond thought of considering him inferior will dissipate.’ Tarbiyet us Salik, volume 3, page 108-9 Source

THE DISEASE OF PRIDE The disease of pride and arrogance deletes all traces of goodness and piety. This is the worst vice in causing havoc to Deen and a regrettable disease to have for the followers of this perfect and exalted religion. It launches a direct attack on beliefs and principles. If ignored and overlooked for sometime it becomes fatal and incurable, and gives rise to other spiritual maladies and vices, which are no less than four in number, as, mentioned below: 1. Being deprived of truth and truthfulness. The heart becomes blind to the verse dealing with knowledge about Allah. It is a very grievous vice in which the mind of a man becomes dull and impervious to the understanding of Deen. Allah has said in the Holy Quran: “I shall turn away from My revelations those who show pride in the world wrongfully.” (7.146) Allah has said in another place in the Quran: “And in this way Allah does put a seal on every arrogant disdainful heart.” (40.35) 2. The wrath and punishment of Allah fall on the jealous person. Allah has said: “Certainly He does not love the proud ones.” (16:23) It is narrated that Hazrat Moosa asked exalted Allah: “Oh my Lord! Who is the most deserving of your wrath and displeasure?” Allah Ta’aala told him: “ It is he whose heart is filled with pride and his tongue is filthy (i.e. Abusive), his eyes are devoid of shame, his hands are miserly and he is of bad conduct and character. 3. Allah will put the proud to disgrace and ill-repute (dishonour) in the Hereafter. Hazrat Hatim Asam (rahmatullahi alaihi) has said: “Do not die in a state of pride, greed and arrogance.” Allah does not cause the proud fellow to meet his death unless he is disgraced and dishonoured by his own family, relatives and servants. Similarly the greedy does not meet his death unless he becomes destitute for a morsel of food and a drop of water. In the same way the arrogant person does not meet his own death unless being polluted with his own excrement and urine. 4. The proud renders himself liable to Hell in the Hereafter. It occurs in a Hadith Qudsi: “Pride is My cloak and grandeur is my trousers. If anyone disputes with Me in any one of these (two) I shall admit him into the Hell-fire.” In the other words, pride and grandeur are two exclusive attributes of Allah, which none is allowed to apply and ascribe towards himself. It is imperative to refrain from such a dangerous and deadly calamity which leads to loss of knowledge of Allah, inability to understand the commands of Allah, His displeasure, disgrace in this world and the Hereafter and painful torment therein. No wise person can be neglectful in the matter of such a harmful and destructive calamity. We should, therefore, try to save ourselves from this and seek refuge from Allah. This is a brief account of the four calamities, mentioned in the beginning. Each of these four adversities are very harmful and dangerous in the sight of those wise and knowledgeable persons who are aware of the importance of the reforming of ones heart. Those are the four disease and vices that stem from having pride. How many of us are there that can honestly say, without deceiving ourselves that we are free of this hated ailment? Not many, is the answer. It is imperative that we take heed from this article and we bear in mind the punishment promised by Allah Ta’ala to those with pride in their hearts. Pride as a sin is incorrectly considered to be insignificant and minute in comparison to other major sins, by a vast majority of the people. It may be that compared to the major sins like murder and associating partner with Allah, it is slightly inferior. But that is only because of the magnitude of those particular sins that pride is considered a lesser sin. In a Hadith of the Holy Prophet it is narrated that, “Whosoever has in his heart, even a atom of pride he will not enter paradise.” In observing the above Hadith, it is of utmost importance that we get rid of this spiritual malady, if we hold any illusion or hope of entering paradise. Remember that we do claim to be the followers and believes of Islam and we claim to be Muslims, so how then can we still have pride in ourselves? For the very meaning of Islam is to submit totally and conditionally to the worship of the Supreme Being, Allah Ta’ala and as Muslims it is incumbent upon us to get rid of every drop of pride, superiority and haughtiness within us, as we are small and inferior in comparison to the Supreme Being, if such comparison can be made. So let's try and act upon the very essence of our religion and our adjective as Muslims and submit and surrender ourselves to the worship and pleasure of Allah Ta’ala. inter-islam

Hazrat Shibli’s (Rahmatullahi Alaihi) manner of compassion to an ant Shaikh Sa’di (Rahmatullahi Alaihi) mentions: Hazrat Shibli (Rahmatullahi Alaihi) purchased some grain from the city. Thereafter he tied it in a cloth, placed it on his head and carried it to his village. When he reached home he opened the bundle. He saw that in the grain there was an ant running about in distress. Hazrat became extremely worried that perhaps the distress of the ant is due to being separated from a close associate. Perhaps its heart is uneasy due to the separation. Hazrat spent the entire night without a wink of sleep. The next morning he tied the cloth into a bundle again and travelled to the place where he had purchased the grain. When he reached the shop, he opened the bundle and released the ant. Can we ever imagine a person with such a heart of love and compassion causing pain and hurt to any human being? (Jawaahir Paare)

First year of marriage: Man speaks woman listens. Second year: Woman speaks man listens. Third year: Both speak the neighbours listen.

A recent English commentary on ‘Aqidah Tahawiyyah Al-Miftah The issue of ‘Aqidah has become a contemporary challenge for many muslims world-wide. Many followers of the Ahlus Sunnah have become confused due to their exposure to ‘unapproved’ commentaries on the brief yet marvellous book of Imam Tahawi (rahimahullah) My friend and colleague, Shaykh Fahim Hoosen (may Allah protect him) has done an excellent job in his recent work; a brief english translation and commentary of Al- ‘Aqida Al-Tahawiyya. A book like this for the english reader was long overdue. May Allah Ta’ala grant the book & its author universal acceptance. Ameen. View & download Tahawiyya-Final.pdf

Being taken by the Hand into Paradise عن المنيذر رضي الله عنه صاحب رسول الله صلى الله عليه و سلم وكان يكون بإفريقية قال : سمعت رسول الله صلى الله عليه و سلم يقول : من قال إذا أصبح : رضيت بالله ربا وبالإسلام دينا وبمحمد نبيا فأنا الزعيم لآخذن بيده حتى أدخله الجنة رواه الطبراني وإسناده حسن (مجمع الزوائد 17005) Hadhrat Munaydhir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites the following duaa in the morning, I guarantee that I will definitely take him by his hand and enter him into Paradise: رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا

Picture of the village of the woman who tried to feed poisoned meat to the Prophet salallaahu 'alayhi wasallam after the Fall of Khaibar (from Nufoosh Paai Mustafaa)

Fashion Bismillahir Rahmaanir Raheem Fashion is a test of the very severe kind. In fact, it is a madness and an obsession that has afflicted many. It makes a person blind, except to the chase of keeping up with the latest fashion trends, styles and designs; which are ever changing. Have we ever stopped to think that one day, very soon, we will leave this world wrapped in a simple kafan (shroud), the pattern and style of which has remained the same and will always remain as is? How senseless it is to make fashion the ‘be all and the end all’ of our lives, when the inescapable occasion of death calls for just one kafan, with no designer names or brand labels. Hazrat Maulana Jalaluddeen Rumi (Rahmatullahi ‘alayh) makes plain this reality : The world is ‘darul ghuroor’ - A world of deception The day man is delivered to his grave, Nothing except his shroud accompanies him Since some people would have even competed in giving a costly kafan, Rasulullah (Sallallahu ‘alayhi wasallam) said: “Do not be extravagant in shrouding, for it will be quickly decayed.”[1] Hazrat Abu Bakr Siddiq (RA) had stated before his demise: ‘…New clothes befit the living and old clothes befit the decaying body.’ This does not mean that new material must not be used for the kafan; rather it was said to prevent any kind of “competition” and differentiation in the kafan of rich from poor. To wear good clothes, eat fine food and live well is not Haraam (forbidden), if the earnings are Halaal (lawful) and our obligations to the poor and needy are also met. Many Muslims do not fulfil the obligation of Zakaah[2] and Sadaqaat[3] which is binding upon them, thus denying the poor and needy what rightfully belongs to them. This is a very major sin and the punishment is very severe. Whilst it is permissible to live well, it is not acceptable to be lavish, exceeding all bounds of Islamic guidelines, ignoring the plight and the dire circumstances of the poor and needy. Many are without employment, food and even homes – more especially in these times wherein inflation has gone through the roof, and a loaf of bread and a litre of milk are beyond the means of the poor. We should be considerate and remember that we will be questioned about our expenditure on the Day of Qiyaamah[4]. …What has to be understood is that we must not become slaves of passion and fashion, nor should our dressing be a source of pride and arrogance. It is within acceptable limits to wear beautiful clothes, out of appreciation for the wealth bestowed upon us. A Hadeeth makes mention : “Allah loves to see the effects of His blessing on His slave.’’[5] Another Hadeeth states: “Allah is Beautiful and loves beauty. Pride means denying the truth and looking down on people.” [6] Allah Ta’ala highlights this outward adornment as a Divine Blessing, but categorically states that the best adornment is the adornment of righteousness. “O Children of Adam! We have bestowed clothing upon you to cover yourselves and as an adornment, and the clothing of righteousness, that is the best. Such are among the Signs of Allah, that they may receive admonition.” [surah Al-A’raaf 7:26] Thus, our clothing and accessories should not become the medium of us falling prey to the deadly diseases of takabbur (pride), ujub (vanity) and riyaa (show and ostentation), as is so common today. We have been cautioned in the Hadeeth in regards to even the intention behind our dressing : “Whoever wears garments for fame, Allah will clothe him with the garment of disgrace.” [7] It is this diversion and game of “fashion” which literally gulps and swallows Muslim money and opens the doors of wastage, extravagance, rivalry, living beyond one’s means, purchasing on interest; and being negligent of the purpose of this worldly life. There is great ease and comfort in simple living without being shackled by the need to change with changing designs and fashion. Simplicity is a part of Imaan [8] and ‘The dress of Righteousness - that is the best.’ [surah Al-A’raaf 7 : 26] There are those who use the Ahaadeeth on neatness, Taharah[9] and so forth, as justification for modern day lavishness; whereas fashion, lavishness and extravagance are very different from neatness and good grooming. Hazrat Khwaja Azizul Hasan Majzoob (RA) very aptly stated : You are always concerned : ‘I must remain above all. My fashion and beautification must excel all.’ Is this how one who is going to die, lives ? The outward beauty of the world has deceived you. Source

AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH ASMAA-UL-HUSNA It is not possible to perfectly translate the 99 names of Allah from their original Arabic into English. However, here are some fairly close explanations. "He is Allah (God), the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and Glory. And He is the Exalted in Might, The Wise. (Quran 59:24) "The most beautiful names belong to Allah (God): so call on Him by them;..." (Quran 7:180) ?= letter ain of arabic '= letter hamza of Arabic 1. Allah Allah, He who has the Godhood which is the power to create the entities. 2. Ar-Rahmaan The Compassionate, The Beneficent, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter. 3. Ar-Raheem The Merciful, The One who has plenty of mercy for the believers. 4. Al-Malik The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection. 5. Al-Quddoos The Holy, The One who is pure from any imperfection and clear from children and adversaries. 6. As-Salaam The Source of Peace, The One who is free from every imperfection. 7. Al-Mu'min Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him. 8. Al-Muhaimin The Protector, The One who witnesses the saying and deeds of His creatures. 9. Al-?Azeez The Mighty, The Strong, The Defeater who is not defeated. 10. Al-Jabbaar The Compeller, The One that nothing happens in His Dominion except that which He willed. 11. Al-Mutakabbir The Majestic, The One who is clear from the attributes of the creatures and from resembling them. 12. Al-Khaaliq The Creator, The One who brings everything from non-existence to existence. 13. Al-Bari' The Evolver, The Maker, The Creator who has the Power to turn the entities. 14. Al-Musawwir The Fashioner, The One who forms His creatures in different pictures. 15. Al-Ghaffaar The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again. 16. Al-Qahhaar The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything. 17. Al-Wahhaab The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram. 18. Ar-Razzaaq The Sustainer, The Provider. 19. Al-Fattaah The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldly and religious matters. 20. Al-?Aleem The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge. 21. Al-Qaabid The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy. 22. Al-Baasit The Expander, The Enlarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy. 23. Al-Khaafid The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment. 24. Ar-Raafi? The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment. 25. Al-Mu?iz The Honorary, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem. 26. Al-Muthil The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem. 27. As-Samee? The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ. 28. Al-Baseer The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument. 29. Al-Hakam The Judge, He is the Ruler and His judgment is His Word. 30. Al-?Adl The Just, The One who is entitled to do what He does. 31. Al-Lateef The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them. 32. Al-Khabeer The Aware, The One who knows the truth of things. 33. Al-Haleem The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them. 34. Al-?Azeem The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection. 35. Al-Ghafoor The All-Forgiving, The Forgiving, The One who forgives a lot. 36. Ash-Shakoor The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience. 37. Al-?Aliyy The Most High, The Sublime, The One who is clear from the attributes of the creatures. 38. Al-Kabeer The Most Great, The Great, The One who is greater than everything in status. 39. Al-Hafeez The Preserver, The Protector, The One who protects whatever and whoever He willed to protect. 40. Al-Muqeet The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power. 41. Al-Haseeb The Reckoner, The One who gives the satisfaction. 42. Al-Jaleel The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status. 43. Al-Kareem The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status. 44. Ar-Raqeeb The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge. 45. Al-Mujeeb The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him. 46. Al-Wasi? The Vast, The All-Embracing, The Knowledgeable. 47. Al-Hakeem The Wise, The Judge of Judges, The One who is correct in His doings. 48. Al-Wadood The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them: Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.). 49. Al-Majeed The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness. 50. Al-Ba?ith The Resurrecter, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment. 51. Ash-Shaheed The Witness, The One who nothing is absent from Him. 52. Al-Haqq The Truth, The True, The One who truly exists. 53. Al-Wakeel The Trustee, The One who gives the satisfaction and is relied upon. 54. Al-Qawiyy The Most Strong, The Strong, The One with the complete Power. 55. Al-Mateen The Firm One, The One with extreme Power which is un-interrupted and He does not get tired. 56. Al-Waliyy The Protecting Friend, The Supporter. 57. Al-Hameed The Praiseworthy, The praised One who deserves to be praised. 58. Al-Muhsee The Counter, The Reckoner, The One who the count of things are known to him. 59. Al-Mubdi' The Originator, The One who started the human being. That is, He created him. 60. Al-Mu?eed The Reproducer, The One who brings back the creatures after death. 61. Al-Muhyi The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge. 62. Al-Mumeet The Creator of Death, The Destroyer, The One who renders the living dead. 63. Al-Hayy The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood. 64. Al-Qayyoom The Self-Subsisting, The One who remains and does not end. 65. Al-Waajid The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness. 66. Al-Waahid The Unique, The One, The One without a partner. 67. Al-Ahad The One. 68. As-Samad The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs. 69. Al-Qaadir The Able, The Capable, The One attributed with Power. 70. Al-Muqtadir The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him. 71. Al-Muqaddim The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills. 72. Al-Mu'akh-khir The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills. 73. Al-'Awwal The First, The One whose Existence is without a beginning. 74. Al-'Akhir The Last, The One whose Existence is without an end. 75. Az-Zaahir The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies. 76. Al-Baatin The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies. 77. Al-Walee The Governor, The One who owns things and manages them. 78. Al-Muta?ali The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation. 79. Al-Barr The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy. 80. At-Tawwaab The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance. 81. Al-Muntaqim The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them. 82. Al-?Afuww The Pardoner, The Forgiver, The One with wide forgiveness. 83. Ar-Ra'uf The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures. 84. Malik Al-Mulk The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed. 85. Thul-Jalali wal-Ikram The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied. 86. Al-Muqsit The Equitable, The One who is Just in His judgment. 87. Al-Jaami? The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment. 88. Al-Ghaniyy The Self-Sufficient, The One who does not need the creation. 89. Al-Mughni The Enricher, The One who satisfies the necessities of the creatures. 90. Al-Maani? The Preventer, The Withholder. 91. Ad-Daarr The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed. 92. An-Nafi? The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed. 93. An-Noor The Light, The One who guides. 94. Al-Haadi The Guide, The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them. 95. Al-Badi? The Incomparable, The One who created the creation and formed it without any preceding example. 96. Al-Baaqi The Everlasting, The One that the state of non-existence is impossible for Him. 97. Al-Waarith The Supreme Inheritor, The Heir, The One whose Existence remains. 98. Ar-Rasheed The Guide to the Right Path, The One who guides. 99. As-Saboor The Patient, The One who does not quickly punish the sinners. "...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11] (Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir) Courtesy: www.everymuslim.net

Hakeemul Ummah Mawlana Ashraf Ali Thanvi ® has taken initiative at his time to publish these incidents of the Pious Predecessors and a book had been compiled of thousand real stories. These stories touch the heart of the readers, make them feel the Love of Allah Taala and inspire them to make efforts on the Path of Allah Taala. Mawlana Ashraf Ali Thanvi ® stated that he believes that the person who would read these stories sincerely, will (Inshaallah) become the ‘Aashiq of Allah Taala. May Allah Taala provide us His Love! From that invaluable collection here is a story: One spiritual aspirant connected to Hazrat Sirri Saqti ® mentions, there was a woman mureed of Hazrat ® who had a son of young age. Her son used to study under a teacher. The teacher once sent the boy near the river to accomplish a task. Accidentally, the boy drowned into the river. The teacher was informed of the accident and he informed it to Hazrat Sirri Saqti ®. Hazrat ® called the woman and advised her to have patience on this matter; Hazrat told her to be satisfied with whatever had happened by the Will of Allah Taala. The woman became very surprised. She said, “It is impossible, such could not have happened, water could not have drowned my son!” Hazrat ® ensured her of the accident and consoled her, but she ignored this report and said, “Well if your information is true, take me to the spot, where it happened.” She was taken to the spot of accident. The woman addressed her son by raising her hands, “O Muhammad!” Instantly from the water her son replied, “Yes mother! I’m here!” The woman walked into the water, brought her son back and returned home. Hazrat Sirri Saqti ® mentioned this incident to Hazrat Junayd Baghdadi ®. Hazrat Junayd Baghdadi ® unveiled the mystery. He said, “That woman is indeed a pious servant of Allah Taala. For her piety she had attained such a bounty from Allah Taala that prior the occurrence of any incident she is informed of it. This incident of her son had not been informed to her before the occurrence. And it is for this reason she denied it (and Allah Taala had returned her son).