Dars e Imam-Attihat Naare Risalat
“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)
Hadrat Baraa (ra) narrates that when the Holy Prophet ﷺ” entered Madina Sharif after migrating from Makkah, men and women ascended the roofs of their homes. The children and slaves went out to the streets and began to call out, “Ya Muhammad ﷺ! Ya RasoolAllah ﷺ Ya Muhammad ﷺ Ya RasoolAllah ﷺ! –Muslim, Vol. 2, Baabu Hadeethil-Hijrat.
This Hadith of Muslim Sharif proves the permissibility of making the naraa of risaalat(ya rasoolAllah ﷺ), and we also conclude that the blessed Sahaaba used to practice it. The narration further states that the Sahaaba organized a march (juloos) to welcome the Holy Prophet ﷺ to Madina. Whenever the Prophet ﷺ returned from a journey, the residents of the city used to march to welcome him. – Mishkaat, Bukhari
Hazrat Imaam Abdullah ibn Mubarruk (ra), narrated by Hazrat Sa’eed ibn Musayyib (ra), who states: “Not a day or night passes by, without the deeds of the Ummati are being placed in front of the Holy Prophet (ﷺ). Therefore the Holy Prophet ﷺ recognizes his followers in two ways, firstly by their Alamat (signs) and secondly by their Amaal (deeds).”
Imam Busairi (ra) writes. “O Greatest of Creation ﷺ! There is none besides you for me to take refuge in at the time of difficulties. – Qasida Burda.
Imam Zainul-Abideen (ra) states in his Qasida, “Ya Rahmatulil- ﷺ! Come and assist Zainul-Aabideen (ra) because he is a prisoner at the hands or oppressors in this procession”.
Sayyiduna Imam-e-Aazam Abu Hanifa (ra) states, “O Leader of all leaders I come to your august court with a heartfelt desire. I am hopeful of your pleasure (radaa) and hand myself over to your protection.
“Besides Allah ﷻ , do no call out to anyone who can neither grant you benefit nor inflict harm.”. 12/106.The word “dua” in this ayats and others like it doesn’t mean to call, but to worship (ref. Tafseer Jalaalain and other Commentaries of the Holy Quran). Therefore, the meaning of these ayats is that no one except Allah ﷻ should be worshipped.
Allah ﷻ states, “And who calls another to be worshipped (ma’bood) with Allah ﷻ (“calls” here meaning worship) “-23/117. We daily address and call out to our family and friends. Therefore, there will be no one in this world free from shirk. Also, shirk is termed as ascribing a partner to Allah ﷻ in His being and qualities.
In other words, namaaz has restrictions (e.g. it cannot be done without wudhu, Quran must not be recited during sajda, ruku or while sitting and that it (Salaah) should not be made sitting or lying down without a valid excuse) but when it is completed, these limitations are lifted. Now, you may make the remembrance of Allah ﷻ standing, sitting. Lying down or in any other condition.
When the Holy Prophet’s ﷺ remembrance is included in the Kalima, Namaaz, Hajj, Durood, Khutba, Azaan – in short, all forms of worship and is necessary in them. how can this remembrance become Haraam if made out of Salaah, whether whilst standing or sitting? Whoever recites Durood Sharif of the Kalima while standing, sitting or in any other condition is making the zikr of Rasoolullah ﷺ and is worthy of thawaab.
Is reciting ayats that specifically mention the Kuffaar or idols, e.g. Surah Lahab, Surah Munafiqoon, etc. the remembrance (zikr) of Allah ﷻ or not? Surely it is because these are Quranic verses. There is reward for every word. Even though the subject of these verses is the Kuffaar or idols, the speeeh (kalaam) is definitely Allah’s ﷻ . The remembrance of Allah’s ﷻ speech is His remembrance.However, according to you, the remembrance of the Mercy. Noor and Prophet of Allah. ﷻ Muhammadur-Rasoolullah ﷺ, cannot be the remembrance of Allah ﷻ How is this fair?
The Holy Quran states, “Qaala Firaun.” The reciter of “Qaala” attains 30 thawaab for this’ and 50 for “Firaun”, because the reward for every letter read is multiplied by 10. So 50 thawaab was attained from reading the name of Firaun in the Quran, but taking the name of Sayyiduna Rasoolullah, Muhammad ﷺ, is equal to polytheism? What kind of intelligence is this?
Hadrat Abdullah ibn Mas’ood (ra) reports that the Holy Prophet ﷺ” taught them At-Tahiyaat in the following words, “السلام علیک ایھا النبی و رحمۃ اللہ و برکاتہ ” When the Prophet ﷺ ” passed away, we read At-Tabiyaat in the following manner, “فلما قبض قلنا السلام علی یعنی علی النبی ﷺ ” Bukhari, Yol. 1, Kltaabul-Istizaan, Baabul-Akhz bil-Yadain.
Imam Aini (ra) writes under this Hadith, “The apparent meaning of this is that the Sahaaba used the ‘kaat’ for addressing the Prophet ﷺ in “As-Salaamu Alaika (Peace be upon you…..)” during his time. When he passed away, they stopped this and began to use the word for absence, saying, “As-Salaamu alan-Nab” (peace be upon the Prophet ﷺ …” – Aini Sharah Bukhari.These extracts from Bukhari and Aini are contrary to you as well because no Mujtahid imam, even until today, has ordered that the At- Tahiyaat be changed.
Imam Abu Hanifa (ra) and Imam Shafee (ra) adopted the At- Tahiyaat narrated by Hadrat Ibn Mas’ood (ra) and Hadrat Ibn Abbas (ra) respectively, but “As-Salaamu Alaika” is present in both their narrations.
Ghair-Muqallids (these who reject the Four Imams) also read this At-Tahiyaat with addressing. This leads us to deduce that some Companions changed the At- Tahiyaat through their ijtihaad. However, in the presence of a morfoo Hadith, the ijtihaad of a Sahaabi is not accepted. These Sahaaba didn’t change it because calling out to the unseen is Haraam. Otherwise, the ·Sahaaba who lived far away during the time of the Holy Prophet ﷺ” would not have recited it even during the Prophet’s life. Namaaz was being performed everywhere, e.g. Yemen, Khaibar, Makkah, Iraq, Najd, etc. and this very At- Tahiyaat was also read everywhere.
Calling out to the unseen was continuously being made because the Holy Prophet ﷺ was present in Hijaz whilst the At-Tahiyaat with addressing was being read everywhere. Neither did the Prophet prohibit this nor did the Sahaaba object to it.
When teaching the At-Tahiyaat, Rasoolullah ﷺ didn’t say that this At-Tahiyaat is to be read only during my lifetime and another must be read after my demise. We know from this that the Sahaaba never did change the At-Tahiyaat. This is only the understanding of the narrator and is not what truly happened.
Remembering Allah = in duniya ,limited period ,with people,for the sake of Allah,angels surround the zakireen,Allah announces forgiveness,people of love and marifat.
Allah remembering his slave= on arsh,un limited period,with angels,implants love in the selected hearts in duniya,entire angelic world starts loving that slave
When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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