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Salaam

O our Allah, bless Muhammad and the Progeny of Muhammad. Assalam mu Alaika Ayyu han Nabiyyu wa Rahmat ul lahi wa bara katuh. Peace be unto thee, O Apostle and the mercy of Allah and His bounties

‫َﺳ َﻣ َﻟ ۡ ﻙ َﻳﻬ ﻧ ﻰ ﻭﺭ ﻣﺔ ﷲ َ ﻛ ﺗﻪ‬ ُ ُ ‫○ﺍ ّﻼ ُ ﻋ َﻳـ َ  ﺍ ّ َﺎﺍﻟ ّﺑ ّ  َ َﺣ ۡ َ ُ  ﺍ ِ ﻭﺑَﺭَ َﺎ‬

Assalam mu Alaina wa ala Ibaddil lahis Sualiheen Peace be unto us and unto the virtuous servants of Allah.

  ِ‫َ ّـ َﻣُ   ﻋ ـَﻟَﻳـ َﺎ َ َﻟﻰ ـ   ﻋِﺑَﺎ ِﺍﷲ‬ ‫ﺩ‬ ٰ ‫ۡ ﻧ ﻭﻋ‬ ‫ﺍﺳ ﻼ‬ ‫ﺻ ﻟﺣ ۡ ﻥ‬ َ ‫○ﺍﻟ ّﺎ ِ ِﻳـ‬

  َ‫ﺍ ّﻼ ُ ﻋ َﻳـ ُﻣۡۡ    ﻭَﺭَﺣـﻣَﺔُ   ﺍ ﷲِﻭ‬ ۡ ‫َﺳ َﻣ َﻟ ۡ ﻛ    ـ‬ ‫َ ُﻪ‬ ُ ‫○ﺑﺭَﻛَﺎﺗ‬

(Three times) ALLAH Assalam mu Alaikum wa Rahmatul lahi Wabara katuh. HU AKBAR Peace is unto you all, and the mercy of ALLAH and his bounties. Allah Hu-Akbar. (Three times) Allah is Great. Al-laa Humma salli alaa Muhammadiw wa aali Muhammad. our Allah, bless Muhammad, and the Progeny of Muhammad. Al-laa Humma salli alaa Muhammadiw wa aali Muhammad. Our Allah, bless Muhammad, and the Progeny of Muhammad. Tasbeeh Shukran lil laah (3 times) 1. Allah Hu-Akbar. (Allah is Great) 34 times

ۡ ‫َ َُﻛ ۡ َﺭ‬ ‫ﺍﷲﺍ ﺑ‬

‫ﺍ ﻟ ﻬﻣ ﺻ ﻋ ٰ ﻣ َﻣ ﻭ َ ﻣ َﻣﺩ‬ ِ ّ ‫○ َﻟّ ٰ ُ ّ   َﻝِ ۡ  َﻟﻰ  ُﺣ ّﺩِ  ّ ﺍﻝِ  ُﺣ‬

2. Alhamdu-lil-laahi (All praise be for Allah) 33 times

‫٭‬ ‫ﺍ ﺣ ِﷲ‬ ِ ُ ۡ ‫ﺍﷲ ِ  ُﺑ ۡ َﺎ َ  ٭ َﻟ ۡ َﻣ‬ ‫ﺩ‬ ‫٭ﺳ ﺣﻥ‬ ۡ ‫َ َُﻛ ۡ َﺭ‬ ‫ﺍ ﷲﺍ ﺑ‬

3. Subhaanal-Laahi. (Glory to Allah) 33 times

End of ZUHR, ASR and EISHA Prayer 43 After each Salat (Namaz) it recommended to say

Tasbeeh ‫ﺗﺳﺑﻳﺢ‬ ۡ ‫٭43 = ﺍ َُﻛ ۡ َﺭ‬ ‫َ ﷲﺍ ﺑ‬
TASBEEH BIBI FATIMA (S.A) QURBATAN ILAL-LAAH Allah Hu-Akbar. (Allah is Great) 34 times Alhamdu-lil-laahi (All praise be for Allah) 33 times Subhaanal-Laahi. (Glory to Allah) 33 times.

Sajdah-e-Shukar Go to Sajdah and say Shukran lil laah (3 times) (3 times) I thank thee, O Allah Note: - The word which has sign (O) last letter of the word would be pronunciation as “Sakin” (………)

‫ﺍ ﺣ ِﷲ‬ ِ ُ ۡ ‫٭33 = ﺍ ِ  ُﺑ ۡ َﺎ َ   ٭33 = َﻟ ۡ َﻣ‬ ‫ﺩ‬ ‫ﷲﺳ ﺣﻥ‬

ZIARAT ‫ﺯﻳﺎﺭﺕ‬
Facing slightly right of the Qibla. Al-laa Humma salli alaa Muhammadiw wa aali Muhammad As Salaamo Alaika Yaa Aabaa-Abdilla As-Salaamo Alaika Yub-ne Rasulullah As-Salaamo Alaika Yub-ne Amir-Ul-Momineen As-Salaamo Alaika Yub-ne Fatema-tuz-Zahra Syedetay Neesaa-il-Aalemeen As-Salaamo Alaika wa rahmat-ullah-hey wa barakaatuh

Facing a little further towards the right than above.
As-Salaamo Alaika Yaa Garib-ul-Gurba As-Salaamo Alaika Yaa Sultan Yaa Ali Yibne Moosa-e-Raza wa rahmat-ullah-hey wa barakaatuh

Facing straight towards Qibla.
As-Salaamo Alaika Yaa Saheb-uz-Zaman As-Salaamo Alaika Yaa Khaleefetar Rahman As-Salaamo Alaika Yaa Imamul Insewul-jaan As-Salaamo Alaika Yaa Mazharul Iman As-Salaamo Alaika Yaa Shareekul Quran

‫‪As-Salaamo Alaika wa rahmat-ullahey wa barakaatuh‬‬ ‫44‬

‫ﺴﺟﺪﮔﺎﻩ ‪ and Sajdahgah‬ﺗﺳﺑﻳﺢ ‪Tasbeeh‬‬

‫○ﻧﺍﺩﻋﻟﻰ ـ   ﻋﻟﻳﻪ ـ   ﺍﻟﺳﻼﻡ ـ   ﺻﻐﻳﺭ‬ ‫○ َﻟّ ٰ ُ ّ   َ ِ ۡ  َﻟﻰ  ُﺣ ّ ِ  ّ ﺍ ِ  ُﺣ ّﺩِ‬ ‫ﺍ ﻟ ﻬﻣ ﺻﻝ ﻋ ٰ ﻣ َﻣﺩ ﻭ َﻝ ﻣ َﻣ‬ ‫  ○  ﺑِﺳ ۡﻣِ  ﺍ ِ ﺍﻟ ّﺣﻣ ٰ ِ  ﺍﻟ ّ ِﻳﻣ‬ ‫ﷲ ﺭ ۡ ﻥ ﺭﺣ ۡ‬ ‫َ ِـﺛــ ِﻰۡۡ   ﻳَﺎﺭَﺍ ِ َﺍﻟـ َ َﺎ ِﻳـﻥَ   ﺍ ۡۡ َﻣـ ِﻰۡۡ   ﻳۡۡ َ ِ ّ    ﺍَﺩﺭﻛ ِﻰ ۡ‬ ‫ﺣﻡ ۡۡ ﻣﺳ ﻛ ۡ ِﺭ ﺣ ۡ ﻧ َﺎ ﻋﻟﻰ ۡۡ ﻧ‬ ‫ﺍﻏ ۡ ﻧ‬ ‫َﺎ ۡ َﻟ ّ    ﺍَﺩﺭﻛ ِﻰ    ﺑ ـِﺭَﺣـ َ ِﻙَ   ﻭَﻣَﻧّ َﻭَ   ﺟُﻭ ۡ ِﻙَ  ‬ ‫ﺩ‬ ‫ـﻙ‬ ‫ۡ ﻣﺗ‬ ‫ﻳ ﻋ ِﻰ ۡ ﻧ ۡۡ‬ ‫ﻳ ﺍ ﺣﻡ ﺭ ﺣ ﻥ‬ ‫○ َﺎَﺭ ۡ َ َﺍﻟ ّﺍ ِﻣِﻳ ۡ َ‬
‫‪DUA WHEN YOU GO TO SLEEP‬‬

‫  ○  ﺑِﺳ ۡﻣِ  ﺍ ِ ﺍﻟ ّﺣﻣ ٰ ِ  ﺍﻟ ّ ِﻳﻣ‬ ‫ﷲ ﺭ ۡ ﻥ ﺭﺣ ۡ‬ ‫َﺎ َﺎ ِﺭَ   ۡۡ ُ ُﻭّ  ﻳَﺎﻭَﺍﻟﻰ ۡ َ ِﻰّ   ﻳَﺎﻣ ۡۡ َﺭَ‬ ‫َﻅ ﻬ‬ ‫ِ َﺍﻟ ﻭﻟ‬ ‫ۡۡ‬ ‫ﻳ ﻗ ﻫ ﺍﻟ ﻌﺩ‬

ۡۡ ‫  ○ﺍﻟ ۡ َ َﺎ ِﺏۡۡ   ﻳَﺎ ُﺭ َﺿﻰ َــّﻰ ـ   ﻋَﻟِﻳﻪِ   ﺍﻟﺳَﻼ‬ ‫َﻡ‬ ۡۡ ‫ۡۡ ﺗ ٰ ﻋ ﻟ‬ ‫ﻣ‬ ‫ﻌﺟ ﺋ‬
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‘Allahumma sale alaa Muhammad wa Aaley Muhammad, "Bismillah Hir-Rahman Nir-Rahim" Nade Aliyan Mozher alajaeb tajedho Awna laka fenwaebe kolo hamew Wa gamen sayanjaly be-azmzt-e-ka ya Allah Be-nabuwateka Ya Mohammad (S.A.W) Be-welayateka Ya Ali Ya Ali Ya Ali (a.s)

ِ‫○ َﻟّ ٰ ُ ّ   َ ِ ۡ  َﻟﻰ  ُﺣ ّ ِ  ّ ﺍ ِ  ُﺣ ّﺩ‬ ‫ﺍ ﻟ ﻬﻣ ﺻﻝ ﻋ ٰ ﻣ َﻣﺩ ﻭ َﻝ ﻣ َﻣ‬

"Nade Ali (a.s)"

‫○ﻧﺍﺩﻋﻟﻰ ﻋﻟﻳﻪ ﺍﻟﺳﻼﻡ ﺻﻐﻳﺭ‬

‫ﺍ ﻟ ﻬﻣ ﺻﻝ ﻋ ُ َﻣﺩ ﻭ َ ُ َﻣﺩ‬ ِ ّ ‫○ َﻟّ ٰ ُ ّ   َ ِ ۡ  َﻟ ٰﻰ ﻣﺣ ّ ِ  ّ ﺍﻝِ ﻣﺣ‬ ‫○  ِﺳ ۡ ِ  ﺍ ِ ﺍﻟ ّﺣﻣ ٰ ِ  ﺍﻟ ّ ِﻳﻣ‬ ۡ ‫ﺑ ﻣ ﷲ ﺭ ۡ ﻥ ﺭﺣ‬   ‫َﺎﺩ َ ِ ًﺎ  ّﻅ ۡ َ َ ﺍﻟـﻌَ َﺎ  ﺋ ِ  َ ِﺩ ۡ ُ  َـﻭ ًﺎ ّ َ  ِﻰ‬ ‫ﻧ َﻋﻟﻳ ﻣ ﻬﺭ ۡ ﺟ ۡ ِﺐ ﺗﺟ ﻩ ﻋ ۡ ﻧ ﻟﻙ ﻓ‬ ُ َ ۡ ‫ ﺍﻟ ّ َﺍ ِ ِ  ُ ّ ُ ّ  ّ َ ّ  َ َﻧ ۡ َ ِﻰ   ِﻌَﻅـ َ ِ َ  َﺎ‬ ‫ﻧﻭ ۡ ﺋﺏ ﻛﻝﻫﻡ ﻭﻏﻣ ﺳﻳ ﺟﻟ ۡ ﺑ ۡ ﻣﺗﻙ ﻳ ﺍﷲ‬ ‫ﺑﻧ ﺑﻭﺗﻙ َﺎ ﻣﺣﻣﺩ ـﻭﻻﻳﺗﻙ ۡ ِﻰ ﻳۡۡ ﻟﻰ ﻳۡۡ ﻟﻰ‬ ّ ِ ‫ِ ُـ ُ ّ ِ َ ﻳۡۡ ُ َ ّ ُ ﺑِ ِ َ َ ِ َ ﻳَۡﺎﻋﻟ ّ  َﺎﻋ ِ ّ  َﺎﻋ‬ ‫ﺍ ﻟ ﻬﻣ ﺻﻝ ﻋ ُ َﻣﺩ ﻭ َ ُ َﻣﺩ‬ ِ ّ ‫○ َﻟّ ٰ ُ ّ   َ ِ ۡ  َﻟ ٰﻰ ﻣﺣ ّ ِ  ّ ﺍﻝِ ﻣﺣ‬

Call on Ali, (He) is able to bring about the extraordinary. You will find him an effective supporter in all calamities. (All) worries and sorrows will soon disappear. O Ali! O Ali! O Ali!

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SURA-ETAY IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL SURA-E-HAMD Bismillah Hir-Rahman Nir-Rahim AL HAMDU LIL LAAHI RAB BIL AALAMEEN (O). AR-RAHMAANIR RAHEEM (O) MALIKI YAWMID DEEN (O) IYYA-KA NA'BUDU WA-IYYAA-KA NASTA'EEN (O).EHDENASSERA-ATAL MUSTAQEEM SIRAT AL LAZEENA AN AMTA ALAY HIM GHAIRIL MAGHZOOBI ALAIHIM WAL LAZ ZUAL LEEN (O) SURA-E-IKHLAAS Bismillah Hir-Rahman Nir-Rahim QUL HO WALLAHO AHAD (O) ALLAHUS SAMAD LAM YALID(O) WALAM YULAD (O) WALAM YAKULLAHU KUFUWAN AHAD (O)

SURA-E-KAUSAR
Bismillah Hir-Rahman Nir-Rahim INNA A'ATAINA KAL KAUSAR (O) FASALLE LERABBEKA WANHAR (O) INNA SHAANIAKA HOWAL ABTAR (O)

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SURA-E-INAA ANZULNA (QADAR) Bismillah Hir-Rahman Nir-Rahim INAA ANZULNA FEE LELAT-ILQADAR (O) WAMAA ADRAKA MA LELAT-IL-QADAR (O) LELAT-UL-QADAR! KHERUM MIN ALFY SHAHR (O) TA NAZA LUL MALAAYKATO WERRUHO FEHA BE IZNY RUB-EHIM MIN KULY AMAR (O) SALAMUN HAIYA HATA MATLAEYL FAJAR (O) THE HELP Bismillah Hir-Rahman Nir-Rahim ALLAH, AND WHEN COMES THE HELP OF VICTORY, (O) AND THOU DOST SEE THE PEOPLE ENTER ALLAH’S RELIGION IN CROWDS, (O) CELEBRATE THE PRAISE OF THY LORD, AND PRAY FOR HIS (O) FORGIVENESS: FOR HE IS OFT-RETURNING (IN GRACE AND MERCY). (O) THE DAWN Bismillah Hir-Rahman Nir-Rahim Say: I seek refuge with the Lord of The Dawn.(O) From the mischief of created things;(O) From the mischief of darkness as it overpreads; (O) From the mischief of those who practice secret arts; (O) And From the mischief the envious one as he practices envy; (O) 48

THE NEIGHBOURLY ASSISTANCE

Bismillah Hir-Rahman Nir-Rahim
SEEST THOU ONE WHO DENIES(O) THE JUDGEMENT (TO COME)?(O) THEN SUCH IS THE (MAN) WHO REPULSES THE ORPHAN (WITH HARSHNESS)(O) AND ENCOURAGES NOT THE FEEDING OF THE MDIGNANT,(O) SO WOE TO THE WORSHIPPERS (O), WHO ARE NEGLECTFUL OF THEIR PRAYERS,(O) THOSE WHO (WANT BUT) TO BE SEEN (OF MEN), (O)BUT REFUSE (TO SUPPLY) (EVEN) NEIGHBOURLY NEEDS(O) THOSE WHO REJECT

Bismillah Hir-Rahman Nir-Rahim
SAY: OYE THAT REJECT FAITH,(O) I WORSHIP NOT THAT WHICH YE WORSHIP,(O) NOR WILL YE WORSHIP THAT WHICH I WORSHIP,(O) AND I WILL NOT WORSHIP THAT WHICH YE HAVE BEEN WONT TO WORSHIP,(O) NOR WILL YE WORSHIP THAT WHICH I WORSHIP,(O) TO YOU BE YOUR WAY, AND TO MEMINE.(O) THE PLAITED ROPE

Bismillah Hir-Rahman Nir-Rahim
PERISH THE HANDS OF THE FATHER OF FLAME! PERISH HE!(O) NOPROFIT TO HIM FROM ALL HIS(O) WEALTH, AND ALL HIS GAINS!(O) BUNT SOON WILL HE BE IN A FIRE OF BLAZING FLAME!(O) HIS WIFE SHALL CARRY THE (CRACKING) WOOD— AS FUEL!(O) A TWISTED ROPE OF PALM LEAF(O) FIBRE ROUND HER (OWN) NECK!(O)

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Usurpation (Ghasb)

‫ﻏﺻﺏ‬

Usurpation means that a person unjustly seizes the property or right of another person. This is one of the major sins and one who commits it will be subjected to severe chastisement on the Day of Judgement. It has been reported from the Holy Prophet (s.a.w.a.) "that whoever usurps one span of another's land, seven layers of that land will be put round his neck like a yoke on the Day of Judgement". 1. If a person does not allow the people to benefit from a mosque, a school, a bridge and other places which have been constructed for the use of the public, he usurps their right. Similar is the case of a person who reserves a place in the mosque for himself and does not allow any other person to use it. And also one who drives that person out from that place commits a sin. 2. If it has been mutually agreed by the mortgager and the mortgagee that the mortgaged property will remain with the creditor or with a third party, the mortgager (i.e. the debtor) cannot take it back before having paid the debt. And if he takes, he must return to the creditor immediately. 3. If a third person usurps the property which has been mortgaged to a person, the owner of the property as well as the mortgagee can demand from him the thing he has usurped. When the thing is returned from him, it becomes mortgaged again. And if that thing perishes and its substitute is taken, that substitute also becomes mortgaged like the original thing itself. 4. If a person usurps a property, he should return it to its owner, and if it is lost he should compensate him for it. 5. If some benefit accrues from a thing which has been usurped, for example, if a lamb is born of a sheep which has been usurped, it belongs to the owner. Moreover, if, for example, a person has usurped a house, he should pay its rent even if he does not occupy it. 6. If a person usurps something belonging to a child or an insane person, he should return it to his guardian, and if it has been lost he should replace it. 50 7. When two persons usurp a thing jointly, and if they have full control over it, each one of them is fully responsible for the whole of it, even if one of them alone might not have been able to usurp it.

8. If a person mixes something usurped by him with another thing, for example, he mixes wheat usurped by him with barley, and if it is possible to separate them, he should separate them even if it may very difficult to do so, and return the usurped thing to its owner. 9. If a person usurps a piece of golden ornament, like an earring and melts it, he should return it with the difference between the value before and after the melting. And if with the object of not paying the difference, he says that he is ready to make it like the original one, the owner is not obliged to accept the offer. Also, the owner, too, cannot compel him to make it like the original one. 10. If a person changes a usurped thing into something better than before, for example, if he makes an earring from the gold usurped by him, and the owner asks him to give it to him in the same (i.e. changed) form, he should give it to him in that form. He cannot claim any charges from the owner for his labour. Similarly, he has no right to give him the thing in its original form without his permission, and if he gives the thing in its original form without his permission, or changes it into another shape, it is not known whether he will be responsible for the difference in the value 11. If a person changes the thing usurped by him in such way that it becomes better than its original form, but its owner asks him to change it back to its original condition, it will be obligatory on him to do so. And if due to the change, its value decreases, he should pay the difference in the value to the owner. Therefore, if he makes an earring from the gold usurped by him and its owner asks him to change it back to its original shape, and if after melting it, its value becomes less than what is originally was before making the earring, he should pay the difference. 12. If a person usurps a piece of land and cultivates or plants trees on it, the crop and the trees and their fruits are his own property, and if the owner of the land is not agreeable to the crops and the trees remaining on his land, the person who has usurped the land, should pull them out immediately even if he may suffer loss for that. Also, he should pay rent to the owner of the land for the period the crop and the trees remained on 51 his land, and should also make up for the damage done to the land, like, he should fill up the holes from which the trees are pulled out. And if the value of land decreases because of that, he should compensate. Moreover,

he cannot compel the owner of the land to sell it or lease it out to him, nor can the owner of the land compel him to sell the trees or crops to him. 13. If the owner of the land agrees to the crops and trees remaining on his land, it is not necessary for the usurper of the land to pull them out. However, he should pay the rent of the land from the time he usurped it till the time the owner of the land agreed to the trees and crops remaining on it. 14. If a thing usurped by a person perishes and if it is like a cow or a sheep, the price of each one of which differs on account of individual characteristics, the usurper should pay its price; and if its market value has undergone a change on the grounds of demand and supply, he should pay the cost which was at the time it perished. And the recommended precaution is that he should pay its highest price from the time it was usurped till the time it perished. 15. If the thing usurped by a person which has perished is like wheat and barley, whose prices do not differ due to individual specifications, he (the usurper) should pay a thing which is similar to the one usurped by him. However, the quality of that replacement should be the same as of the thing which has been usurped and has perished. For example, if he has usurped rice of superior quality, he cannot replace it with rice of inferior quality. 16. If a person usurps something like a sheep and if it perishes, and if its market price has not changed but during the time it was with him it became fat, the usurper should pay the price of a fat sheep. 17. If the thing usurped by a person is usurped from him by another person and it perishes, the owner of the thing can take its compensation from any one of them, or can demand a part of the compensation from each of them. And if he takes compensation for the thing from the first usurper, the first usurper can demand whatever he has given from the second usurper. But if he is compensated by the second usurper, that second usurper cannot demand what he has given, from the first usurper. 52 18. If one of the conditions of transaction is not present at the time of sale; for example, if a thing which should be purchased and sold by weight is sold without being weighed, the contract is void. And if the seller and the buyer accept the deal irrespective of the mode of transaction, there is no

harm in it. Otherwise, the things taken by them from each other will be treated as usurped property and should be returned to each other. And if the property of each of them perishes while in the custody of the other, he should pay compensation for it regardless of whether or not he knows that the transaction was void. 19. If a person takes some thing from a seller so that he may see and check it, or may keep it with him for sometime so that he may purchase it, if he likes it, and if that property perishes, he should pay compensation for it to its owner.

Khums (20%) ‫ﺧﻣﺱ‬
Khums is obligatory on the following seven things:
1. 2. 3. 4. 5. 6. Profit or gain from earning. Minerals. Treasure trove. Amalgamation of Halal wealth with Haraam. Gems obtained from the sea diving. Spoils of war. 7. As commonly held, a land which a zimmi (a non-Muslim living under the protection of Islamic Government) purchases from a Muslim.

It is obligatory to pay Zakat on the following things: 1. Wheat ‫ﮔﻧﺩﻡ‬ 2. Barley ‫ﺑﺎﺭﻟ ﮯ‬ 3. Dates ‫ﻛﻬﺟﻭﺭﻳﮟ‬
4. Raisins 5. Gold ‫ﺳﻭﻧﺎ‬ 6. Silver ‫ﭼﺎﻧﺩﻯ‬ 7. Camel ‫ﺍﻭﻧﭦ‬ 8. Cow ‫ﮔﺎ ﮰ‬ 9. Sheep (including goat) ‫  ﺑﻛﺭﻯ ﺍﻭﺭ ﺑﻛﺭﺍ‬ 10. As an obligatory precaution, upon the wealth in business. 53

Zakat (2.50%) ‫ﺯﻛﻭﺍﺓ‬ ٰ

ِ‫○ َﻟّ ٰ ُ ّ   َ ِ ۡ  َﻟﻰ  ُﺣ ّ ِ  ّ ﺍ ِ  ُﺣ ّﺩ‬ ‫ﺍ ﻟ ﻬﻣ ﺻﻝ ﻋ ٰ ﻣ َﻣﺩ ﻭ َﻝ ﻣ َﻣ‬

HADIS-E-KISA ‫ﺣﺩﻳ ِ ﻛﺳﺎﺀ‬ ‫ث‬

Hadis e Kisa By: Sayedah Bint-e-Zahra (s.a)
Hazrat Jabir bin Abdullah Ansari (r.a) narrates from the daughter of Holy Prophet (saww) Hazrat Fatima Tuz Zahra (s.a). He said I heard from Hazrat Fatima Zahra (s.a) that she stated that one day my father came to me and said peace be upon you O’ Fatima (s.a) so I said peace be upon you also. He said I am feeling weakness in my body. Then I said to him I seek refuge for you O’ father in Allah from weakness. Thus he said O’ Fatima (s.a) bring Yemenite shawl and covered me with it. So I brought it and covered him with it. I looked at him his face was as shining and as glowing as the moon of the 14th night. And not a little time was passed that my son Hassan (a.s) came and said O’ mother ‘peace be upon you’ I said peace be upon you also O’ the comfort for my eyes and fruit of my heart. Then he said O’ mother I am feeling such a pure and holy fragrance from you as the fragrance of my grandfather prophet of Allah (saww). I said yes your grand father is under the shawl. Hassan (a.s) went toward the shawl and said peace be upon you O’ grandfather O’ the prophet of Allah (saww) may I come under the shawl with you. Then he said peace is upon you also my son and O’the owner of my Hoz (the sacred pool in Heaven) I permit you. So he entered under the shawl with him. Not a little time was passed that my son Hussain (a.s) came and said peace be upon you O’ mother I said peace be upon you also O’ my son O’ the coolness of my eyes and fruit of my heart. He said O’ mother I am finding such a sacred fragrance as of my grand father, the prophet of Allah (peace of Allah be upon him and his progeny) so I said yes no doubt your grandfather (saww) and brother (a.s) are under the shawl then Hussain (a.s) went toward the shawl and said peace be upon you O’ grandfather, peace be upon you O’ who has been chosen by Allah may I come under the shawl with both of you. He said peace is upon you also O’ my son and O’ the intercessor of my ummah I allow you so he entered with both of them under the shawl O. Just then came Hazrat Abul Hassan Ali ibne Abi Talib (a.s) and said peace be upon you O’ the daughter of apostle of Allah (saww) So I said peace be upon you also O’ Abul Hassan (father of Hassan) (a.s) and o the commander of faithful. He said O’ Fatima (s.a) I am feeling from here such a pure fragrance as of my brother and my cousin apostle of Allah (saww) then I said yes he is with your sons under the shawl. So Ali (a.s) 54 came towards the shawl and said peace is upon you O’ Apostle of Allah (saww) may I be with you (all) under the shawl. Holy prophet (saww) said him peace be upon you also O’ my brother and my testamentary executor

and my caliph and my banner bearer you are permitted. So Ali (a.s) entered under the shawl. Then I came to the shawl and said peace is upon you O’ father O’ Apostle of Allah (saww) am I allowed to be with you under the shawl. Holy Prophet (saww) said peace is upon you also O’ my daughter, and O’ my part you are allowed. So I entered under the shawl. When we all gathered under the shawl, my father Apostle of Allah (saww) took hold the ends of shawl and raised his right hand towards heaven and said O’ Allah certainly these are my Ahley Bayt (a.s), my special and my dear. Their flesh is my flesh, their blood is my blood, whoever hurts them hurts me, whoever grieves them grieves me, my war is with those who wages war against them, and my sulah is with those who have sulah with them, I am enemy of those who contains their enmity, and friend of those who is their friend. They are from me and I am from them. (O’ Allah) bestow your blessings and you favour, and your grace and your forgiveness and your willingness upon me and them, and keep away the impurities from them and keep them purified, as is the right of purity. Then Allah the Glorified The Exalted said O’ my angels and O’ the residents of my heavens verily, I have not created high heaven and stretched earth and illuminating moon and shinning sun and revolving sky and flowing rivers and sailing sailor but in the love of these five who are under the shawl. Then Gabriel Ameen said ‘O Lord who is under the shawl? Allah the Glorified the Exalted said ‘They are Ahley Bayt (a.s) of prophet hood and the mines of apostleship, they are Fatima (s.a) and her father(saww) and her spouse (a.s) and her sons (a.s)’. Gabriel said O Lord Do you permit me to go to earth so that I am 6th with them. Allah said yes you are permitted so Gabriel came down to the earth and said ‘peace be upon you O’ the prophet (saww) of Allah the Sublime. Allah conveys you salam and specifies you with love and respect and says ‘By my respect and dignity I haven’t created high heaven and stretched earth and illuminating moon and shining sun and revolving sky and flowing rivers and sailing sailor but by dint of you and your love’ and He permitted me to enter with you under the shawl - so O’ the messenger of Allah (saww) do you permit me? The Holy prophet (saww) said peace be upon you also O’ the Ameen (trustee) of Allah’s revelation I permit you. Then Gabriel 55 entered with us under the shawl and said to my father certainly Allah has revealed for you He says “verily, Allah wishes to keep away the impurities from you ‘Ahl-e-Bayt’ and keep you purified as is the right of purity”.

Then Ali (a.s) said to my father ‘O the messenger of Allah (saww) inform me the merits of our this sitting under the shawl in the sight of Allah’ Holy prophet (Pbuh) said By that Allah who sent me as a prophet with Haq and chose me for apostleship when this our news will be described in any of gatherings arranged by those living on earth and there in it group of our Shias and friends they will be blessed as well as the angels will encircle them and beg pardon of Allah for them till they be scattered. Then Ali (a.s) said by Allah we have succeeded and by the Allah of Kabba our Shias have also succeeded. Then Holy prophet (Pbuh) said for the 2nd time ‘O Ali (a.s) by that Allah who sent me as a prophet with Haq and chose me for apostleship this our news will not be described in any of gatherings arranged by those living on earth and there in it group of our Shias and friends but Allah will remove sorrow and grief of grieved in that gathering and affliction of afflicted as well as will fulfil the Hajat (wish) of wisher. Ali (a.s) said by Allah we have achieved success and felicity likewise our Shias also in the world and hereafter by the Allah of Kaaba.

TAQLID: Following a Mujtahid
NOTE:- I believe only following a Imam-e-Zaman Rub-e-Jahan faith.
1. It is necessary for a Shia Muslim to believe in the fundamentals of faith with his own insight and understanding, and he cannot follow anyone in this respect i.e. he cannot accept the word of another who knows, simply because he has said it. However, one who has faith in the true tenets of Islam, and manifests it by his deeds, is a Muslim and Momin, even if he is not very profound, and the laws related to a Muslim will hold good for him. In matters of religious laws, apart from the ones clearly defined, or ones which are indisputable, a person must: • Either be a Mujtahid (jurist)** himself, capable of inferring and deducing from the religious sources and evidence; • Or if he is not a Mujtahid himself, he should follow one, i.e. he should act according to the verdicts (Fatwa) of the Mujtahid; • Or if he is neither a Mujtahid nor a follower (Muqallid), he should act on such precaution which should assure him that he has fulfilled his 56 religious obligation. For example, if some Mujtahid consider an act to be haraam, while others say that it is not, he should not perform that act. Similarly, if some Mujtahid consider an act to be obligatory (Wajib)

while others consider it to be recommended (Mustahab), he should perform it. Therefore, it is obligatory upon those persons who are neither Mujtahid, nor able to act on precautionary measures (Ihtyat), to follow Mujtahid. Mujtahid is a jurist competent enough to deduce precise inferences regarding the commandments from the holy Quran and the Sunnah of the holy Prophet by the process of Ijtihad. Ijtihad literally means striving and exerting. Technically as a term of jury prudence it signifies the application by a jurist of all his faculties to the consideration of the authorities of law with a view to finding out what in all probability is the law. In other words Ijtihad means making deductions in matters of law, in the cases to which no express text is applicable. (See, Baqir Sadr, A Short History of 'llmul usal, ISP, 1984). 2. Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shia Isna Ashari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahid differ with regard to the problems which we face in every day life, it is necessary t hat the Mujtahid who is followed be Alam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahid. 3. There are three ways of identifying a Mujtahid and the Alam: • when a person is certain that a particular person is a Mujtahid, or the most learned one. For this, he should be a learned person himself, and should possess the capacity to identify a Mujtahid or an Alam; • when two persons, who are learned and just & possess the capacity to identify a Mujtahid or the Alam, confirm that a person is a Mujtahid or an Alam, provided that two other learned and just persons do not contradict them. In fact, being a Mujtahid or an Alam can also be 57 established by a statement of only one trusted and reliable person; • When a number of learned persons who possess the capacity to identify a Mujtahid or an Alam, certify that a particular person is a

Mujtahid or an Alam, provided that one is satisfied by their statement. 4. If one generally knows that the verdicts of Mujtahid do vary in day to day matters, & also that some of the Mujtahid are more capable than the others, but is unable to identify the most learned one, then he should act on precaution based on t heir verdicts, & if he is unable to act on precau-tion, then he should follow a Mujtahid he supposes to be the most learned. And if decides that they are all of equal stature, and then he has a choice. 5. There are four ways of obtaining the verdicts of a Mujtahid: a. when a man hears from the Mujtahid himself. b. When the verdict of the Mujtahid is quoted by two just persons. c. When a man hears the verdict from a person whose statement satisfied him. d. By reading the Mujtahid book of Masael provided that, one is satisfied about the correctness of the book. 6. As long as a person is certain that the verdict of the Mujtahid has not changed, he can act according to what is written in the Mujtahid's book. And if he suspects that the verdict might have been changed, investigation in that matter is not necessary. 7. If an Alam Mujtahid gives a fatwa on some matter, his follower cannot act in that matter on the fatwa of another Mujtahid. But if he does not give a fatwa, and expresses a precaution (Ihtyat) that a man should act in such and such a manner, for example if he says that as a precautionary measure, in the first and second Rakaat of the Namaz he should read a complete Surah after the Surah of "Hamd", the follower may either act on this precaution, which is called obligatory precaution (Ihtyat Wajib), or he may act on the fatwa of another Mujtahid who it is permissible to follow. Hence, if he (the second Mujtahid) rules that only "Surah Hamd" is enough, he (the person offering prayers) may drop the second Surah. The position will be the same if the Alam Mujtahid expresses terms like Ta'mmul or Ishkal. 8. If the Alam Mujtahid observes precaution after or before having given