The Chishti Nizami Habibi Soofie

Sufi Order

Pietermaritburg

Kwa-Zulu Natal

South Africa

Salaah and Correct Belief (Aqaaid)

Small letters in [brackets] are translator’s insertion

Sura 29, al-Ankabut:  Verse 45

 The Holy Qur'aan says that the close association and connec­tion (sila) between the slave ('abd) and his Lord (rabb) in the act of Salaah[1] restrains its participants from ‘ shameful and unjust deeds’. Yet we find many regular performers of Salaah involved in all sorts of indecencies and immoral acts like gambling, stealing, oppression and the worst vices. The Qur'aan is undoubtedly true, so the Salaah that we pray must be lacking. Salaah, when it is ‘a close association and connec­tion (sila) between the slave ('abd) and his Lord (rabb)’ definitely stops ‘shameful and unjust deeds. Salaah is not only ‘worship and service of Allah’ (Ibaadat) but it is an institution that teaches respect and discipline (Adab o tehzeeb). This university of morality also teaches the status of the Holy Prophet (Peace be upon him and his family)  (Maqaame Mustafa) and makes one realize the greatness of Allah  (Shaane Kibriayi). Salaah is an act of multi-aspectual act of purification that wants to purify its participants in all aspects.

 Therefore entry into this act of association with Allah (Almighty and Glorious is He) has many pre-requisites. The first and most important requisite is that one who steps into this Holy Court must have Faith (Iman). If one does not have Faith (Iman) then he is not permitted to read Salaah. Therefore neither a Christian nor a Jew can enter into this state of ‘communion and connection with Allah’ unless he possesses the correct Faith (Iman).    The heart has to be polished and illuminated with the light of Iman. Those who don’t have the correct Faith (Iman), salaah is not obligatory on them, but Iman is. Even if a person has to put on the entire dress of a Muslim and grow a beard, he is still not allowed to into this state of ‘communion and connection with Allah’. If correct faith (iman) has not entered the heart, then this will be some ritualistic gymnastics, but not the great act of salaah. Therefore it has become incumbent that we know what is Faith (Iman).   We have to go to the Holy Prophet (sallallahu alaihi wa sallam) and ask him what is Iman. The Holy Prophet (sallallahu alaihi wa sallam) answers:

The Holy Prophet (Peace be upon him and his family) has made it clear that Faith (Iman) is the love of the Holy Prophet (Peace be upon him and his family).   

There are two dimensions to loving the Holy Prophet (Peace be upon him and his family):

1. Muhabbat or loving the Holy Prophet (Peace be upon him and his family)
2. Ahabbiat or loving the Holy Prophet (Peace be upon him and his family) above all else.

To love the Holy Prophet (Peace be upon him and his family) is Faith (Iman) but to love him above everything else is the ‘perfection of faith’ (kamal--e-iman).

[Love of the Holy Prophet (Peace be upon him and his family) is not measured by following his teachings. Although to follow his teachings is a requisite for one that loves him. Iman does not allow an iota of kufr or doubt regarding his person in ones heart despite the length of ones beard, size of ones kurta and turban. To love him most is perfection of Iman. ]

So Faith (Iman) is loving the Holy Prophet (Peace be upon him and his family) but I fear that people might start whispering that there is a verse in the Holy Qur’aan that says in the 2^nd Sura, al-Baqarah: Verse 165

 On the basis of this Verse one may say that love for Allah is Iman whilst I am saying to love the Holy Prophet (Peace be upon him and his family) is Faith (Iman).

There are two answers to this:

1.      ACCUSATORY ANSWER (Ilzami Jawaab)

Why do people want to separate the love of Allah and his Beloved (Peace be upon him and his family)? The love, respect and obedience of the Holy Prophet (sallallahu alaihi wa sallam) is the love, respect and obedience of Allah and the love, respect and obedience of Allah is the love, respect and obedience of Holy Prophet (sallallahu alaihi wa sallam) The remembrance of Rasulallah (sallallahu alaihi wa sallam) is the remembrance of Allah.

[The Holy Qur'aan says in 4 ^Th. Sura, al-Nisaa: Verse 150]

Some propagators of the ‘Unity of Allah’ (Tauhid) want to turn ‘unity’ into ‘duplicity’. Some people suffer from double vision. I give you a parable to explain what influence this condition [the Wahabbi belief system] has had on the Ummat:

             A teacher asked his student who suffered from double vision to go to the next room and bring him his mirror. The student went into the room and returned enquiring as to which mirror the teacher wanted since, due to his condition, he saw two mirrors. The teacher seized the opportunity to teach his student a lesson. He gave his student a stone and asked him to break one mirror and bring the other. The student threw the stone on one mirror and he saw that both broke. He worriedly reported this to the teacher who said, 'O immature student, you have double-vision, the mirror is one and you viewed it as two' 

            O Immature Community of Holy Prophet (sallallahu alaihi wa sallam), the mirror of love for the Holy Prophet (Peace be upon him and his family) and the mirror of love for Allah is one. If you view it as two and try to break one, the other will automatically break. O you who look towards the Green Dome of Madinah cock-eyed. Those who fear the remembrance of Rasulallah (sallallahu alaihi wa sallam) as ‘associating partners with Allah (shirk) and verbally throw stones at the Green Dome (gumbade khazra) of Madinah the Illuminated, remember, on the day of Judgment (Qiyaamah) you will ask, 'how did the Covering of the Kaaba burn when we were stoning the Green Dome (gumbade khazra) of Madinah?' What gives you the permission to separate one into two?

                2. LEGALISTICALLY VERIFIED ANSWER (Tehkiki jawaab)

The verse in the 2^nd Sura  al-Baqarah: Verse 165 is clear that 'those who already possess Iman'.

And what is the condition of  that 'those who already possess Iman. The Holy Qur’aan

says   , their condition is such that they 'are overflowing with love for Allah. The question arises as to how did they acquire Iman? Iman is acquired by an all-absorbing love for the Holy Prophet (sallallahu alaihi wa sallam) .The love for Rasulallah (Peace be upon him and his family) gives them Iman and the result of Iman is Allah's love. Love for the Holy Prophet (sallallahu alaihi wa sallam) is the 'root' and the love of Allah is the 'fruit'. The root has to be present in order to bear fruit. This is the legal status of Allah's love.

Let Us Look At The Lives Of The Companions Of The Holy Prophet (Sahaba):

 HAZRATH ABU BAKR SIDDIQUE (Radiallahu anhu)

When Abu Bakr Siddique (Radiallahu anhu) was asked by the Holy Prophet (Peace be upon him and his family) to express what three things he loved most, he said:

1.      Al-Juloosu inda- ‘I love most of all to sit in your blessed company daily’.

2.      Wan nazru illay- ‘I love that I get to see your beautiful face daily.’

3.      Wan infaaku maalu illay- ‘I love that I spend all my wealth on you.’

This means the love of Abu Bakr (radiallahu anhu) is to sit in the company of Holy Prophet (sallallahu alaihi wa sallam), look at his beautiful face and spend everything he has on the Holy Prophet (sallallahu alaihi wa sallam).

[In another version of this Hadith it is said that he said,' I love that my daughter Ayesha is married to you and she serves you daily].

From this one can see that the axis of Abu Bakr Siddique's love is the Holy Prophet (Peace be upon him and his family) Allah loves this so much that He kept Abu Bakr so close, that he lies buried next to Rasulallah  (sallallahu alaihi wa sallam). The Dome of the blessed grave of Rasulallah (Gumbade Rasul) is also the Dome of the blessed grave of Abu Bakr Siddique (Gumbade  Siddique). Abu Bakr Siddique (radiallahu anhu) has given this lesson from his blessed life that Faith (Iman) is to love the Holy Prophet (Peace be upon him and his family).

 HAZRATH UMAR FARUQ (Radiallahu anhu)

A Jew and a Hypocrite (munaafiq) were involved in a dispute. They took their case to the Messenger of Allah (Peace be upon him and his family). The Jew was an open enemy of Islam, whilst the Hypocrite was the hidden enemy of Islam. The dispute was over whose turn it was to utilize water from a well. It was the turn of the Jews and The Holy Prophet (Peace be upon him and his family) ruled in favor of the Jew. The Hypocrite protested that he was a Muslim and how could the Holy Prophet (sallallahu alaihi wa sallam) rule in favor of the Jew. The so-called Muslim, who in reality was a hypocrite, was dissatisfied with the Holy Prophet 's (Peace be upon him and his family) ruling and decided to go to Umar (may Allah be well pleased with him) who was known for his harshness against the disbelievers. The hypocrite (munaafiq) thought that definitely Umar would not rule in favor of a Jew against a Muslim. Since unfortunately, when Allah takes away Faith (Iman), He also takes away intelligence. The Hypocrite who lost his case in the Supreme Court goes to appeal in the Lower Court. When they went to Umar they explained the situation to him. The Hypocrite protested again that he was a Muslim and the Holy Prophet (Peace be upon him and his family) had ruled in favor of the Jew. Some people have to propagate the fact that they are Muslim since they have gone astray to such an extent that, [if we look at their beliefs, and not at their dress} they have to proclaim they are Muslims.

 Whilst the Hypocrite was still proclaiming that he is a Muslim, Umar made his decision. Umar's insight (firaasa) and the fact that the case was brought to him after the Messenger of Allah (Peace be upon him and his family) 's decision told him that this was not a person of Iman, but a Hypocrite. Hazrath Umar unsheathed his sword and decapitated the Hypocrite. When the incident became public knowledge, the public at large, began to say that Umar had killed a Muslim. Hazrath Umar (may Allah be well pleased with him) presented himself to the Messenger of Allah (Peace be upon him and his family) and said in his defense:

'O Beloved Prophet (sallallahu alaihi wa sallam) Umar killed who ‘Testifies the Faith’ (Kalimah), observes prayer (salaah) and fasts (saum), but you know that I did not kill a Muslim because they cannot have Faith (Iman) if they do not accept your judgment.'

Allah loved this expression of love of Umar (Radiallahu anhu) so much that He sent Gabriel [Jibraeel] (may Allah bless him with peace) with revelation on that occasion and said to Rasulallah (sallallahu alaihi wa sallam), O beloved of Allah. Allah speaks from the tongue of Umar.

The following from Sura 4 al-Nisaa: Verse 65 was revealed.

I enquire at this juncture, that when the both of them brought this case to Hazrath Umar (radiallahu anhu) could Umar have not enquired from the Holy Prophet (sallallahu alaihi wa sallam)? Here without clarifying the case he took a decision?  The question arises, 'Did Allah or His Messenger (sallallahu alaihi wa sallam) instruct Umar (radiallahu anhu) to kill the munaafiq?' No! Umar's love (ishq) told him that a blasphemer must be put to death. Love does not wait for orders. The Qur'aan affirmed that what Umar did was right. Here again Umar al- Faruq (radiallahu anhu) has given this lesson from his blessed life that Faith (Iman) is to love the Holy Prophet (Peace be upon him and his family). At this point I want to explain that there was a special need, that, the ‘merciful messenger, the mercy for this universe’ had to give a ‘stay of exposure’ to the Hypocrites (munaafiqun). The ‘‘stay of exposure’ means, they were allowed to come to the Mosque, pray therein and received ‘alms’. But don’t let this course of events ever fool you into thinking the Holy Prophet (sallallahu alaihi wa sallam) did not know their condition. According to [a tafsir of Holy Qur’aan] Rasul (sallallahu alaihi wa sallam) once said:

The Hypocrites laughed at this statement, mocking, that how can he know who has Iman and who does not. [They felt that Iman was to love Allah exclusively and in order to protect their devilish tauhid, they should reduce the status of Rasulallah  (sallallahu alaihi wa sallam) to an ordinary mortal.]

When this state of affairs was reported to the Holy Prophet (sallallahu alaihi wa sallam) he sat on the pulpit (mimbar) in the mosque and after praising Allah he said:

When he posed this challenge, one Hypocrite got up and asked as to whom his father was. The Prophet (sallallahu alaihi wa sallam) immediately replied, ‘Huzafa! Your father is Huzafa’. The Hypocrite thought that he could have heard someone call me by my fathers name, so let me pose such a question that he may not be able to answer. he then asked, O Messenger of Allah! Where will I be in the hereafter, heaven or hell? The Holy Prophet replied, ‘The fire of hell’. This Hadith teaches us that to preach the excellence of the Holy Prophet’s (sallallahu alaihi wa sallam) knowledge is a ‘practice of the Prophet’ (sunnatte rasul) whilst to doubt and mock at the Holy Prophet’s (sallallahu alaihi wa sallam) knowledge is a sign of Hypocrisy. Also to defend the Holy Prophet’s (sallallahu alaihi wa sallam) knowledge is a  ‘practice of the Prophet’ (sunnatte rasul). So a stage was reached when Allah (Almighty and Glorious is He) decided that the pure and the filth should be separated. Here I will relate a Sahih Hadith to you that the Holy Prophet (sallallahu alaihi wa sallam) was now instructed that the ‘stay of exposure’ was over and the hypocrites had to be weeded out. The Holy Prophet (sallallahu alaihi wa sallam) got onto the mimbar of ‘The Mosque of the Prophet’ (Masjide Nabawi) on a Friday and personally removed from the Masjid[2] those that whole-heartedly did not believe in him and doubted his extra-ordinary qualities.

He used the words

At one time 34 were taken out prior to Jumua'h salaah. This is reported in Fath al-Bari Sharha Sahih al-Bukhari- Allama ibn Hajar al-Asqalani and a detailed commentary (tafsir) in ‘umdat ul-Qari Share Sahih al-Bukhari by Allama Badruddin Ayni. Here it goes into details about how the   hypocrites will be ‘punished twice’ as revealed in the 9^Th, Sura, at-Tauba Verse 101

When the 34 hypocrites were leaving the Masjid, Hazrath Umar, who was late for salaah, arrived and saw the crowd leaving the mosque. Hazrath Umar (Radiallahu anhu), felt ashamed since he thought he was late and missed his Jumua'h. The hypocrites were also ashamed since they thought that at least Umar (radiallahu anhu) did not see their expulsion but now he too had seen them. Here a point to note is that, at the time the Holy Prophet (sallallahu alaihi wa sallam) was expelling them from the Masjid, one of them could have stood up and asked, O Prophet! How do you know we are hypocrites? We proclaim tauhid and testify to you being the Prophet, we pray in the mosque and follow your teachings. How do you know the condition of our hearts and that we are hypocrites? They did not because the hypocrites of that era were clever they knew this Prophet can know the unseen, so we had better leave quickly before he reveals our other faults also. So they were expelled and that too, from the Mosque and on a Friday, when they had come to perform ‘The Friday Congregational Prayer, (Salat al-Jumua’h). Since this event there is no example in the Sunnah of the Holy Prophet (Peace be upon him and his family) ever making overtures of reconcilement towards them. This incident teaches us that to remove hypocrites from the ‘Masjid is a Practice of the Prophet’ (sunnat e nabawi). Many modern day hypocrites like their forefathers are very eager to teach Sunnah. When they teach a few to you, you also should teach them one. That, to remove ignorant blasphemous hypocrites from the Masjid is also Sunnah. Hazrath Umar Faruq’s  (radiallahu anhu) has given this lesson from his actions that Faith (Iman) is to love the Holy Prophet (Peace be upon him and his family). To accept him as the law-giver (hakim) is Faith (Iman).

[ Allah’s first punishment of the hypocrites is the expulsion by the Holy Prophet (sallallahu alaihi wa sallam) and the second will be the punishment that will be meted out by Allah (Almighty and Glorious is He).  Those who blasphemed him like Abu Lahab the open disbeliever (Kaafir), despite being his uncle and of Hashmi, Quraysh descent, was cut off. Those that loved him like Bilaal of Africa, Suhail of Rome and Salman of Persia were embraced. The possessor of matchless character removes them from the Masjid, he upon whom the book teaching the highest morals was revealed. The example of the Prophet teaches us that the internal enemy has to be uprooted in order to ensure a quality community with strong Iman and no avenues for misguidance due to outward acts of piety.]

Now let us turn to:

HAZRATH UTHMAN GANI (Radiallahu anhu)

A man approached the Holy Prophet (Peace be upon him and his family) for assistance so that he may be able to get his daughter married. Rasulallah (sallallahu alaihi wa sallam) sent him to Uthman (Radiallahu anhu). When he arrived at Hazrath Uthman's door he found him scolding his servant for putting extra salt in the food. He quickly left and went back to the Holy Prophet (sallallahu alaihi wa sallam) thinking that if the servant was being scolded for using extra salt, what would such a man give him. The Holy Prophet (sallallahu alaihi wa sallam) sent him back to Uthman. This time he found Uthman scolding another servant for making the wick of the lamp too thick and hence oil was being wasted. Again the man left and went back to the Holy Prophet (sallallahu alaihi wa sallam). Rasulallah (sallallahu alaihi wa sallam) sent him back and he found Uthman resting and relaxed. Quickly he told Uthman that Rasulallah  (sallallahu alaihi wa sallam) had sent him and he stated his need. As soon as Uthman (Radiallahu anhu) heard the name of Holy Prophet (sallallahu alaihi wa sallam) he stood up and told him to take whatever he needed from the house. The man was surprised since he thought that Uthman was miserly because of what he had witnessed earlier. Hazrath Uthman asked him why he had not stated his case in the earlier two visits. He explained the situation to Uthman and Hazrath Uthman explained to him that everything he owns including his life is the property of Rasulallah  (sallallahu alaihi wa sallam), hence he could not tolerate waste of the masters property. Since the master had sent him, he has put everything at his disposal. Hazrath Uthman’s actions teach us that Faith (Iman) is to love the Holy Prophet (Peace be upon him and his family). To accept him as the owner (maalik) of ones life, faith,  the world one lives in, and owner of everything.

Let us now proceed to the example of:

Hazrath Ali the Elect (may Allah be well pleased with him)

You are well acquainted with the famous event when in the love of Rasulullah (sallallahu alaihi wa sallam) he sacrificed his prayer. i do not wish to repeat it, but this gave us a lesson that Faith (Iman) is to love the Holy Prophet (Peace be upon him and his family). Salaah, or the process of establishing ‘ a close association and connec­tion (sila) between the slave ('abd) and his Lord (rabb), says to us that, ‘I will give you admittance through my door if you come as a lover. If you don’t possess extreme love for Rasulallah (sallallahu alaihi wa sallam) the I have no need of you.’ Do you see how salaah is cleansing your heart[3]? Salaah does not even let a person of faith to enter into salaah unless he is cleansed. It says I have cleansed your interior (baatin), now cleanse your exterior with the guidance of that possessor of faith’s ‘legal teaching’ (Shariah) whose love is Iman. Make sure the water of ablution, the vessel, clothing and place of prayer is pure and then you are fit to face the king. Dress in a way that you realize you are going to meet your Creator. If you are ashamed to face people of a high standing in society in certain clothing, then make sure you do not wear that to meet your Creator. Make sure the place of prayer is clean and the mat is clean. So salaah is ensuring one’s interior, exterior and place is cleansed.  All races and people speaking different languages are welcome but ensure that you utilize the language of my beloved in Salaah. The ‘Call to Prayer’ (Azaan) must be given in my beloved's language also. The ‘Proclamation of Allah’s Greatness’ (takbir) in Azaan confirms that you are a monotheist. You are proclaiming to all false deities, ‘Allah is the Greatest! Allah is the Greatest! ‘. So I am saying since He is The Greatest, then He alone is worthy of worship. When saying’ I bear witness that none is worthy of worship except Allah, who is unique and has no partners’. This announces clearly why I shall worship none other, since He, The Greatest, has no partner or equal. To affirm existence of something is a different kind of witnessing from negating existence. To say something exists, I have to see it and affirm it exists. To say something does not exist I have to ensure it does not exist in any place in the universe. You and I have not witnessed the entire universe so on what grounds do you and I bear witness that none is worthy of worship except Allah, who is unique and has no partners’?  The answer to this question is I bear witness that Muhammad (sallallahu alaihi wa sallam) is His slave and His Messenger. The bearing of witness of Allah alone is worthy of worship in the entire universe is done on the witnessing of the whole universe by my beloved Rasulullah  (sallallahu alaihi wa sallam) or else on what grounds do you base your testification? He saw the whole universe and he alone is the witness. The azaan is the test of ones Belief (Aqaaid). Those who say the Holy Prophet is not the witness to Allah’s existence, then they should start their search to be truthful in their testification. Pass this test, hold the correct aqidah and then alone read salaah. The muezzin calls the people of the city to salaah whilst the mukabbir calls the people of the mosque to prayer. Every part of one’s body is called to enter into the state of salaah. Now make your intention and enter salaah. Again salaah says, don’t utilize your own language in salaah ensure that you utilize the language of my beloved in Salaah. Whether you understand or not utilize the language of my beloved. And although Jerusalem (Bait al-Maqdis) is also a center where the radiations of Allah’s mercy descend, you cannot make it an alternate choice to face in prayer.  In choosing a direction only one is allowed. Turn yourself to the Qibla that my beloved desired. Again salaah demands so many postural changes. Yet we cannot change it even if we adopt one of the best postures, prostration, saying that I will do all my recitations in this posture. Salaah will not allow this saying you should go through all the postures. Here I ask salaah what is this strict demand of postural adoption and changes. Salaah replies that you cannot understand the secret of the lover and the beloved. Allah says, O! You inhabitants of earth who remember me, remember me in any language, I have no objection, I know all languages at least, five times daily, remember me in that language in which My beloved remembered me. Adopt that language whether you understand or not. When you speak the beloveds language, if you understand or not I will accept it. Face in any direction and remember Me but at least five times daily, face in that direction that My beloved faced. Also you wish to remember Me then sit, lay down, walk about, in your multitude of postures remember Me, but at least 5 times remember me in that manner that My beloved did since the  postures of salaah spell out the name of My beloved also:

Let this be My ibaadat but let me see the name of My Ahmad. Let it be worship of Allah but Direction (qibla) of Ahmad. Let it be worship of Allah but the language of Ahmad. So that in worshipping Allah you do not neglect and become forgetful of Allah’s beloved. Today there is a new trend of leaving out the ‘practice of the prophet’ (Sunnah). Leave anything out in which the remembrance of Holy Prophet (sallallahu alaihi wa sallam) comes into ones mind. In the ‘Birth Observance of Holy Prophet ’ (Meelad) the Holy Prophet (sallallahu alaihi wa sallam) is remembered so they forbid it. The Meraj is centered around the Holy Prophet (sallallahu alaihi wa sallam) so they give it less prominence. Some have also written that to read optional (nafil) salaah   on the night of meraj is undesirable, because you are bound to remember the Holy Prophet (sallallahu alaihi wa sallam). If one is to leave out all the sunnat within the structure of the compulsory (farz) salaah and only adopt the farz, then I fear what will remain. If the sunnah within each farz is left out also the entire salaah will be corrupted. [Here it is explained in detail how ridiculous the salaah will be if Sunnah is left out]. In actual fact every compulsory act (faraaiz) is a practice (Sunnah) of the Holy Prophet (sallallahu alaihi wa sallam). One can never negate the remembrance of the Holy Prophet (sallallahu alaihi wa sallam) in salaah. How can you! Even if you look at the structure of fasting, The Pre-fast Meal (sehri) and The Breaking of the Fast (iftaar) are the Sunnah of the Holy Prophet (sallallahu alaihi wa sallam). Even the entire Pilgrimage, which Allah has made farz is based on the Sunnat of Rasulullah (sallallahu alaihi wa sallam). The Holy Prophet had not read the ‘post-sunset prayer’ (maghrib) at Arafat, and he read it at Muzdalifah  after the time for Maghrib had expired. He read it as if he was reading on time and did not make intention of a delayed performance (qaza). Here Allah made it a law that the Holy Prophet (sallallahu alaihi wa sallam) left reading Maghrib salaah on time at Arafat, so you also must deliberately leave out reading salaah on time here. If you read it on time you are guilty of a violation, and in a delayed time at Muzdalifah read as if you are reading it on time. This seems like a strange rule that one is not allowed to read on time but one must read at a delayed time as if it is on time. The answer Allah gives is this is My beloveds practice. What can you understand what is Islam? It is the practice of the beloved of Allah. It is impossible that you testify to the faith (kalima) or proclaim the call to prayer (azaan) and not remember the Holy Prophet (sallallahu alaihi wa sallam). If you want, that you don’t remember the Holy Prophet (sallallahu alaihi wa sallam) the there is a way, leave the religion of Islam and become a disbeliever. Salaah or Namaaz has shown what is the ‘Status of The Messenger of Allah’ (maqame mustafa). The ‘Status of The Messenger of Allah’ is that Allah loves his language, his qibla, and his posture. When we read the first takbir and enter into the state of salaah we praise Allah (sana) the we say ‘I seek refuge in Allah, from Satan the cursed one.’ (ta’awwuz) . In salaah we first abuse or swear Allah and His beloveds enemy, shaitaan. Azaziel is abused twice; once he was called shaitaan and the mardud or rajim. First we abuse and then we recite bismillah? Before calling Allah by His beautiful attributes of ‘the Compassionate and the  Merciful’ we have abused Satan? Should we have not abused him later? Why abuse first in ‘Allah’s worship’? Did we intend worshipping Allah or abusing Satan. ?  This is a lesson that abusing Allah’s  enemies is also ibaadat. If it is an act of worship within the structure of the greatest ibaadat, then why is it not an act of worship outside salaah?

All these are lessons from salaah. This day I am teaching you what is salaah, as no other teacher of salaah will. There is an objection on the ulama e ahle sunnah that they abuse and brand people unbelievers (kaafir) etc and that too, from the ‘Pulpit of the Messenger’ (mimbare rasul). Then, I answer that if to abuse from the ‘Pulpit of the Messenger’ (mimbare rasul) is wrong then you are guilty of a more serious offence. You are abusing and cursing within salaah. Let me explain whether to call people unbelievers (kaafir) or polytheists are swearing them? If it is swearing the why did such a moral book like the Holy Qur’aan use words like unbelievers (kaafiroon), polytheists (mushrikeen). If this is wrong then take it out of the Holy Qur’aan. People say don’t call an unbeliever (kaafir) an unbeliever (kaafir). They themselves say don’t call an unbeliever (kaafir) an unbeliever (kaafir), the why are you calling them kaafir. When Allah takes away Faith (Iman), He also takes away intelligence. There argument is that is that don’t call an unbeliever (kaafir) an unbeliever (kaafir) how do you know if he becomes a Muslim. Then you also can counter argue that don’t call a Muslim a Muslim how do you know if he becomes an unbeliever (kaafir).  A thief should be called a thief, when he leaves theft, we will stop calling him thief. An alcoholic should be called a drunk, when he leaves alcohol, we will stop calling him alcoholic. . A true believer (mumin) should be called a true believer (mumin). An unbeliever (kaafir) should be called an unbeliever (kaafir). To call somebody what he is not is abuse but if he is one then it is stating a fact. The word Muslim is a pleasing address for a Muslim, but the same address to a Jew or Christian will be offensive to him. Thus the philosophy of swearing and abuse is such that to call a spade a spade is not abuse.   Thus we learn a lesson that abusing Allah’s enemies is also an aspect of worship (ibaadat). Salaah also demands that one should not make it a frequent habit to read salaah alone, but should strive to read in congregation (jamaat). The reason being that salaah is not only to connect one with Allah only but to connect you with Allah’s servants also.  Namaaz came to teach unity and equality. Salaah is saying leave your home, come to the local Masjid and stand together.

Your prostration (Sajda) takes you near Allah and congregation takes one near the creation of Allah. Those whom you will see five times daily, you will be aware of their condition and well being. Love will join you together. The local Msajid keeps you in touch with your neighbourhood. Once a week a Muslim should read Friday Congregational Prayer (Jumua’h) at the Jaame Masjid and meet the larger community and twice a year come to ‘Id Congregational Prayer’ (Id gaah) and meet the townsfolk.  Meet in such a fashion that you stand shoulder to shoulder, in line, joining recitation, actions, etc. Besides Islam which system has made the rich and poor stand side by side. I have also seen a state of affairs that in prostration (sajda) the rich mans head is at his employee’s feet. In this state neither the rich feel belittled nor do the poor feel arrogant. When the Leader of Prayer (Imam) stands on the prayer mat (musalla), all worldly relations are broken. A father might read behind his son but in the intention of salaah he is not permitted to call him his son. He has to acknowledge him as imam. Here it reminds me of a situation when a son sternly ordered his elderly father to give him water and the father slapped him for his impertinence. A while later the same father reads salaah behind this son of his and is following his every order in salaah and when he was questioned about how he was taking orders now in salaah. He answered that in the incident of the water I was the father and he was my son, but in salaah I am the follower he is the leader. Only when he terminates the prayer with the salutation is your worldly relation restored If the imam of the Masjid has this status, what must be the status of the ‘Imam Of The Prophets’ (imaame ambiya)? Tell me when did ‘Imam Of The Prophets’ (imaame ambiya) leave the prayer mat (musalla) of Prophet hood and Messenger ship. Then on what grounds are you referring to him as brother? There can be only one relationship between the Prophet and his ummah. We are ummati and he is our prophet. If you go in line with the leader of salaah or ahead of him will your salaah be valid? Definitely not! Then why are you aspiring to be on the same level of the ‘Imam Of The Prophets’ (imaame ambiya)? Hazrath Abbas (Radiallahu anhu) was two years older than Holy Prophet (Peace be upon him and his family) in chronological age and was also his uncle. Age gives superiority and the status of uncle is greater than that of nephew.  The Holy Prophet (sallallahu alaihi wa sallam) once said to him: "You are bigger than me O! My uncle." (anta akbaru minni). Hazrath Abbas (radiallahu anhu) replied, 'No, O Rasulullah (sallallahu alaihi wa sallam), I was born before you but you are bigger than me in status'. Bibi Fatimah (Radiallahu anha) never reported any Hadith as being from her father, neither did Hazrath Ali (may Allah be well pleased with him) say my brother said nor Imam Hassan or Hussain (may Allah be well pleased with them) say, our grandfather but they said, 'Rasulullah'. This teaches us that it is something different to view the Holy Prophet (sallallahu alaihi wa sallam) as the son of Abdullah and it is different to view him as The Messenger of Allah. King Mahmood asked Hazrath Abul Hassan Kharqani (may Allah be well pleased with him) that people are saying those that see Bayazid Bistami (may Allah be well pleased with him) become Muslims but Abu Jahl, Abu Lahab Utbah and Shaybah saw the Messenger of Allah and did not embrace Islam.  Hazrath Abul Hassan Kharqani (may Allah be well pleased with him) replied ’O! Mahmood. Abu Jahl did not see  The Messenger of Allah (sallallahu alaihi wa sallam)  he saw the son of Abdullah, the grandson of Abd al-Mutallib or the beloved son of Hazrath Amina (radiallahu anha). If he saw the Messenger of Allah the he would have become a true believer (mumin). Abu Jahl and Abu Lahab were looking at their nephew. They look at the Holy Prophet (sallallahu alaihi wa sallam) with a worldly relation. In this age no one will call the Holy Prophet (Peace be upon him and his family) nephew but the children of Abu Jahl and Abu Lahab are calling him brother. Salaah or Namaaz is giving us a lesson as to what is the ‘Status of The Messenger of Allah’ (maqame mustafa). If the status of the little ‘Leader of Prayer’ (imaam e sugra) is such then what must be the status of The Great Leader of Creation ( imaam e kubra) ? Salaah is therefore teaching status of Holy Prophet (sallallahu alaihi wa sallam) and his status as beloved. Thus salaah not just worship but it is a school of teaching correct conception, and a university teaching respect and reverence (adab and tazeem) and developing character.

To proceed further, we then read Sura Fatiha, in which we always ask Allah to keep us on the ‘path of the blessed’. Strange are some of these worshippers, in Allah’s presence they ask for the path of the aulia and out of salaah they preach to the contrary. But here I wish to clarify a verse that has more urgency for clarification.

Looking at a surface translation it looks like, ‘You alone do we worship, and Your aid alone we seek’. Let me explain:

Here two aspects are mentioned:

1. Worship (ibaadat) and 2. Seeking help (istiaanat)

Let me first explain how many kinds of help there are and then how many kinds of worship there is. To give a cent to somebody is also help and to give a million is also help. To feed somebody once is also help and to make him the owner of your home is also help. To hold somebody’s hand and help them to where they intend to go is also help. To pray for somebody is also help.

So help has many forms. So that Qur’aan that is saying ‘You do we worship, and Your aid we seek’ is also teaching in the 5^th Sura, al Maida, Verse 2

          Help ye one another in righteousness and piety, but help ye not one another in sin and hatred         

So if the servants of Allah do not have the ability to help then why is the order being given to help. Again in the Holy Qur’aan in the 2^nd Sura, al-Baqara: Verse 45 Allah says.

Here neither is patience or salaah Allah but Allah is asking us to seek help from them. Hazrath Esa (may Allah bless him with peace) also seeks help from his people sura al-i-Imraan Verse 52

WHO WILL HELP ME IN THE WORK FOR ALLAH

The people of Madinah who assisted the immigrants were called  ‘ansaar’, meaning helpers and the Holy Prophet (sallallahu alaihi wa sallam) gave them this title. Whilst the seeking of help from other than Allah is in the Qur’aan, on the other hand nowhere in Holy Qur’aan is there an order to worship other than Allah. Ibaadat is to humble oneself to the utmost and accept as God but help can be sought from many sources.

Worship is exclusively for Allah whilst help can be sought from many sources, although ultimately the provider is Allah. Material and spiritual help may be obtained from various sources. Allah gives the ability to help, whether spiritual or material. E.g. If the citizens of a country ask for military assistance from the countries army, it is acceptable. But, if help is sought from another army whilst, one is a citizen of a certain country, then this is viewed as treachery. In the same way Ghous al -Azam (radiallahu anhu) Khwaja Saheb (radiallahu anhu) and the glorious Awliya is the army of Allah. Seeking help from them cannot shirk because is Allah’s help. They are not separate from you but in your intimacy. No restriction has been placed that when we read a verse after Fatiha, we should not read a verse containing Muhammad (sallallahu alaihi wa sallam) ‘s name. The moment we take his name we remember him, so to remember him is permitted in salaah. Every name we take, good or bad , Prophet or Abu Lahab we will think of them.

Our bowing, standing again and going into prostration from this position of height is proclaiming Allah’s greatness. Here too we make a second prostration to thank him for allowing us to make the gestures of humility. In the sitting position we read attahiyaat and one greets the Holy Prophet (sallallahu alaihi wa sallam) with salaam. Imam Ghazzali (may Allah be well pleased with him) says at this point:

With this belief and imagination that he is present say,  ‘Salutations of peace to you, O! Prophet of Allah.’ (‘as salamu alaika ayyuhan nabi’.) Meaning believe that the Holy Prophet is present (haazir) and then greet him. Actually this greeting (salaam) is the greeting Allah gave his beloved Holy Prophet (Peace be upon him and his family) during the ascension (meraj). The normal reply would have been ‘And upon you be peace’ (“wa alaikumus salaam”) but the reply of Holy Prophet (Peace be upon him and his family) was ‘Salutations on us, and the righteous servants of Allah’ (as salaamu alaina wa ala ibaadul laahis saaliheen). O Sinners! I am giving you glad tidings of your good fortune. This salaam on us had separated us from the righteous. When the Holy Prophet (sallallahu alaihi wa sallam) said alaina he spoke of us sinners who have no refuge except in his mantle (kamli). The angel’s added ‘ashadu to rasulu’. This entire conversation during the ascension formulated the attahiat. Therefore we who send salutations in salaah should not think we are only re-enacting the ‘incident of the ascension’ but we should hold the belief that we are greeting (making salaam) the Holy Prophet (Peace be upon him and his family). Then we have to send durood (ask Allah to bless the Holy Prophet also), and not only the Holy Prophet, but his family (ahl) also. Thus those who read salaah will have to have the ‘proper belief’ (aqaaid) regarding ‘the blessed household of the Prophet’ ahle rasul. Then we make a supplication (dua) for Muslims and our parents etc. So we we greeted the prophet, asked Allah to bless him and we made dua for close ones; and all this being part of Allah’s worship (ibaadat).  Thus we learn that salaah is also a bouquet of love and good manners. Salaat means ‘to supplicate’ (make dua) , seek mercy (talabe rahmah) and it is a means of asking Allah. Therefore all the methods of asking are present in the structure of salaah. E.g. Praise whom you request from; agree to the evil of him whom you requests from enemy; praise his friends; ask directly. Then you get that faqir who at your door blesses and makes dua for you and your close ones only. In salaah we praise Allah, curse Satan, praise his blessed ones and since we can’t make dua for Him who is free of family, we send salutations and bless His beloved Prophet.  Therefore all the methods of asking are present in the structure of salaah. Namaaz has a unique characteristic that its performance gives the virtue of all worship. In salaah is the virtue of fasting, pilgrimage (hajj), Holy war (jihad), alms (zakaat). How is it so! Eating and drinking is not allowed in salaah so we are fasting:; We are focused on Kaaba so we are getting a virtue of hajj; we are fighting against Satan so we are getting the virtue of jihad. All the bodily postures are the different postures of worship of the angels, they are fixed in one posture, whilst we do all. So we have the combined virtue of all angels. What a treasure house is salaah.  This treasure is compulsory (farz) only for those who have iman. Those who don’t have the correct belief (iman), correct belief (iman) is compulsory for them, not salaah. It is strange that what is compulsory (farz) for them they are neglecting, but that which is not they are running around propagating.

In short,

Translation of a lecture delivered by Hazrath Allama Sayed Madni Mia Ashrafi

in Urdu in South Africa on 17 May 1984/15 Shabaan 1404

at The Sparks Road Masjid, Overport, Durban, South Africa

Translated by By Irshad Soofi

3 Zil Qadah 1423

December 27, 2003